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23  WEST  MAIN  STREET 

WEBSTER,  N.Y.  14580 

(716)  873-4503 


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CIHM/ICMH 

Microfiche 

Series. 


CIHM/ICMH 
Collection  de 
microfiches. 


Canitdian  Institute  for  Historical  Microreproductions  /  Irstitut  Canadian  de  microreproductions  historiques 


Tachnica)  and  Bibliographic  Notas/Notas  tachniquas  at  bibliographiquas 


Tha  Instituta  has  attamptad  to  obtain  tha  bast 
original  copy  3vailabla  for  filming.  Paaturas  of  this 
copv  which  may  ba  bibliographically  uniqua, 
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reproduction,  or  which  may  significantly  change 
the  usual  method  of  filming,  are  checked  below. 


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Coloured  covers/ 
Couverture  de  coulaur 


□    Covers  damaged/ 
Couverture  endommag^o 


Covers  restored  and/or  laminated/ 
Couverture  restaurie  et/ou  pelliculis 


I      I    Cover  title  missing/ 


La  titre  de  couverture  manqua 


□    Colc'jred  maps/ 
Cartes  y^ographiques  en  couleur 

□    Coloured  ink  (i.e.  other  than  blue  or  black)/ 
Encre  de  couleur  (i.e.  autre  que  bleue  £>'i  noire) 

l~~|    Coloured  plates  and/or  illustrations/ 


Planches  at/ou  illustrations  an  couleur 


Bound  with  other  material/ 
ReliA  avec  d'autras  documents 


Tight  binding  may  cause  shadows  or  distortion 
along  interior  margin/ 

Laretiure  serrde  peut  causer  da  I'ombre  ou  de  la 
distorsion  le  long  de  la  marge  int^rieure 

Blank  leaves  added  during  restoration  may 
appear  within  the  text.  Whenever  possible,  these 
have  bean  omitted  from  filming/ 
II  se  peut  que  certainas  pages  blanches  ajouties 
lors  dune  restauration  apparaissent  dans  le  texte, 
mais,  lorsque  cela  itait  possible,  ces  pag&s  n'ont 
pas  6x6  filmies. 

Additional  comments:/ 
Commentaires  suppl^mentaires; 


The 
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L'Institut  a  microfilm^  le  meilleur  exemplaire 
qu'il  lui  a  M  possible  de  se  procurer.  Las  details 
de  cet  exemplaire  qui  sont  peut-dtre  uniques  du 
point  de  vue  bibliographiqua.  qui  peuvent  modifier 
une  image  reproduite,  ou  qui  peuvent  exiger  una 
modification  dans  la  mithode  normale  de  filmage 
sont  indiqu^s  ci-dessous. 


r~|    Coloured  pages/ 


Pages  de  couleur 

Pages  damaged/ 
Pages  endommag^es 


□    Pages  restored  and/or  laminated/ 
Pages  restaur^es  et/ou  pellicul^es 


The 
poa 
oft 
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Orij 
beg 
the 
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Pages  discoloured,  stained  or  foxed/ 
Pag«is  dicolorbes,  tachet^es  ou  piquees 


I      I    Pages  detached/ 


D 


Pages  ditachees 

Showthrough/ 
Transparence 

Quality  of  prir 

Qualit^k  inigale  de  I'impression 

Includes  supplementary  materis 
Comprend  du  materiel  supplementaire 

Only  edition  available/ 
Seule  Edition  disponible 


r~T|  Showthrough/ 

r~n  Quality  of  print  varies/ 

r~~j  Includes  supplementary  material/ 

r~n  Only  edition  available/ 


The 
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Mai 
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enti 
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Pages  wholly  or  partially  obscured  by  errata 
slips,  tissues,  etc.,  have  been  ref limed  to 
ensure  the  best  possible  image/ 
Les  pages  totalement  ou  partiellement 
obscurcies  par  un  feuillet  d'errata,  une  pelure, 
etc.,  cnt  6x6  filmies  6  nouveau  de  facon  a 
obtenir  la  meilleure  image  possible. 


This  item  is  filmed  at  the  reduction  ratio  checked  below/ 

Ce  document  est  filmi  au  taux  de  reduction  indiqui  ci-dessous. 

10X  14X  18X  22X 


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12X 


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The  copy  filmed  here  has  been  reproduced  thanks 
to  the  generosity  of: 

Harold  Campbell  Vaughan  Memorial  Library 
Acadia  University 

The  images  appearing  here  are  the  best  quality 
possible  considerfng  the  condition  and  legibility 
of  the  ori^'^.lnal  copy  and  in  keeping  with  the 
filming  contract  specifications. 


L'exemplaire  filmA  f ut  reproduit  grAce  A  la 
ginirositi  de: 

Harold  Campbell  Vaughan  Memorial  Library 
Acadia  University 

Les  images  suivantes  ont  6t6  reproduites  avec  le 
plus  grand  soin.  compte  cenu  de  la  condition  at 
de  la  nettetd  de  l'exemplaire  filmA,  et  en 
conformity  avec  les  conditions  du  contrat  de 
filmage. 


Original  copies  in  printed  paper  covers  are  filmed 
beginning  with  the  front  cover  and  ending  on 
the  last  page  with  a  printed  or  illustrated  impres- 
sion, or  the  back  cover  when  appropriate.  All 
other  original  copies  are  filmed  beginning  on  the 
first  page  with  a  printed  or  illustrated  impres- 
sion, and  ending  on  the  last  page  with  a  printed 
or  illustrated  impression. 


The  lest  recorded  frame  on  each  microfiche 
shall  contain  the  symbol  — «»>  (meaning  "CON- 
TINUED"), or  the  symbol  V  (meaning  "END"), 
whichever  applies. 


Les  exempiaires  originaux  dont  la  couverture  en 
papier  est  imprimie  sont  film^s  en  commengant 
par  le  premier  plat  et  en  terminant  soit  par  la 
dernidre  page  qui  comporte  une  empreinte 
d'impression  ou  d'illustration,  soit  par  le  second 
plat,  selon  le  cas.  Tous  les  autres  exempiaires 
originaux  sont  film^s  en  commenpant  par  la 
premidre  page  qui  comporte  une  empreinte 
d'impression  ou  d'illustration  et  en  terminant  par 
la  derniire  page  qui  comporte  une  telle 
empreinte. 

Un  des  symboles  suivants  apparaltra  sur  la 
dernidre  image  de  cheque  microfiche,  selon  le 
cas:  le  symbols  —►  signifie  "A  SUIVRE  ",  le 
symbols  V  signifie  "FIN". 


Maps,  plates,  charts,  etc.,  may  be  filmed  at 
different  reduction  ratios.  Those  too  large  to  be 
entirely  included  in  one  exposure  are  filmed 
beginning  in  the  upper  left  hand  corner,  left  to 
right  and  top  to  bottom,  as  many  frames  as 
required.  The  <^ollowing  diagrams  illustrate  the 
method: 


Les  cartes,  planclies,  tableaux,  etc.,  peuvent  6tre 
filmis  d  des  taux  de  reduction  diff6rents. 
Lorsque  le  document  est  trop  grand  pour  Atre 
reproduit  en  un  seul  clichA,  il  est  filmA  A  partir 
de  Tangle  supArieur  gauche,  de  gauche  A  droite. 
et  de  haut  en  bas,  en  prenant  le  nombre 
d'images  nAcessaire.  Les  diagrammes  suivants 
illustrent  la  mAthode. 


1  2  3 


1 

2 

3 

4 

S 

6 

■v 


1 


MEDITATIONS 


FOR 


JEVERY  PAY    IN   THE  YEAR, 


^ 


ON  THE  PKINCIPAI.  DUTIES  OF 

CHRISTIANITY. 


•\ 


^     Translated  from,  the  French  of  Perc  Griffet,  of  the  Society  of  Jcsu.% 

\        n^  m  mt.  aacb.  mm.  ma\u%  ib,  as. 

i  Bisliop  of  Halifax. 


IN     TWO     V  O  li  U  M  E  S 

VOL.  I. 


NEW- YORK: 

EDWARD  DUNIGAN  &  BROTHER, 

151  Fulton  Street. 

1849. 


'^6 


I'nbli  mIh'iI   1)v  IMw-iri!   Iniiji''j:ui,  New  lurlc. 


t». 


MEDITATIONS 


roR 


EVERY    DAY  IN    THE    YEAR, 

ON    THE    PRINCIPAL    DUTIES    OF 

CHRISTIANITY. 

Translated  from  the  French  of  Pire  Oriffet,  of  ihe  Society 

of  Jeeut, 

Vt 
THE  RIGHT  REV.  WILLIAM  WALSH,  D.D., 

BIBHOF  OF  HALIFAX. 
"  1  nwditatod  on  thy  commandmeiita  which  1  loved."— Pta/m  cxriii.  47. 

IN  TWO  VOLUMES. 
VOL.    L 


EDWARD   DUNIGAN   &   BROTHER. 

151   I'ULTON  STREET. 

1849. 


-m 


PREFACE. 


The  following  meditations  were  compiled  by  the 
learned  Father  Griffet,  of  the  Society  of  Jesus,  at 
the  express  desire  of   "the  Good  Dauphin,"  the 
father  of  the  unhappy  Louis  XVI.    This  virtuous 
pnnce   addressed  an  earnest   letter  to   the  pious 
author,  in  which  he  besought  him  to  write  a  work  of 
this  kind,  which  would  treat  of  the  fulfilment  of  the 
precepts  of  the  gospel,  and  of  all  the  duties  of  a 
man  of  the  world.    He  requested  that  each  medita- 
tion should  be  divided  into  two  points,  and  that 
those  should  be  as  concise,  and  as  full  of  matter  for 
reflection,  as  possible.    His  wishes  were  literallv 
fulfiUed,  as  those  solid  and  beautiful  meditations 
fully  prove.     They  are  an  abridged,  but  complete, 
treatise  of   Christian  morality,    and    contain    the 
soundest  principles  of  moral  theology,  which  are 
applicable  to  all  conditions  of  life.    Concise,  but 
clear,  brief,  but  instructive,  they  aflford  abundant 
topics  for  med..ation  to  all  ranks  and  classes  on 
every  day  of  the  year.     Those  who  are  wont  to 
excuse  themselves,  by  a  multiplicity  of  business, 
from  devoting  some  time  to  daily  meditation  and 


^^191 


t 

I 


PEEFACE. 


jf 


pious  reading,  are  here  deprived  of  every  excuse. 
The  professional  man,  the  merchant,  tlie  artisan, 
the  labourer,  will  be  here  furnished  with  useful  in- 
struction, and  in  a  manner  suited  to  his  time,  his 
opportunities,  and  condition.  No  work  could  be 
better  adapted  for  a  text-book  for  religious  medita- 
tion in  Catholic  families,  both  on  account  of  its 
size,  and  because  the  duties  it  inculcates,  are  mere- 
y  those,  which  it  is  the  bounden  duty  of  every 
Christian  to  fulfil. 

That  thos^  meditations  did  not  fail  to  produce  a 
salutary  effect  upon  the  illustrious  prince  for  whom 
they  were  composed,  is  proved  by  his  edifying  life. 
His  memory  is  still  dear  to  every  good  man  in 
France.  At  an  early  period  of  life  he  showed  a 
strong  love  of  virtue;  and,  as  he  advanced  in  age, 
discovered  a  solidity  of  judgment  which  flattery 
never  could  corrupt.  The  persons  with  whom  he 
associated,  and,  still  more,  those  who  were  called 
his  friends,  reflected  honour  upon  his  choice. 

To  qualify  himself  for  the  government  of  the 
kingdom  entrusted  to  him  by  Providence,  there  was 
no  means  of  acquiring  information,  or  enabling 
him  to  form  just  opinions  of  men  and  things,  which 
the  Dauphin  did  not  anxiously  seek  to  discover,  or 
of  which,  when  discovered,  he  did  not  avail  himself. 
In  the  disgusting  scenes  which  passed  around  him 
he  never  mixed  ;  his  undeviating  rectitude  and  pu- 


^    «     \»  v.4% 


rity  of  conduct  were  a  strong,  though  silent,  cen- 
sure upon   them  ;  but   he    was   never  deficient  in 
respect  towards  his  father.     He  was  twice  married, 
and  his  conduct,  to  each  of  his  wives,  was  a  model 
of  conjugal  tenderness  and  fidelity.     He  made  con- 
siderable  progress  in  the  sciences,  and  was  particu- 
arly   skilled   in   architecture.     Having  delineated 
the  plan  of  a  superb  palace  for  the  royal  residence 
at  I'aris,  one  of  the  ministers  offered  to  obtain  the 
consent  of  the  monarch  for  its  immediate  construc- 
tion.    "That,"  said  the  Dauphin,  " would  destroy 
the  whole  of  its  merit ;  for  the  great  beauty  of  it  is, 
that  It  will  remain  in  my  drawer  and  never  cost  his 
majesty's  subjects  one  penny." 

On  one  occasion  the  king  offered  to  increase  his 
pension,  and  he  replied  that  it  would  be  more  agree- 
able to  him  If  the  taxes  should  be  lessened  by  that 
sum.  "^ 

He  clearly  saw  through  the  revolutionary  and  ir- 
religious  views  of  the  modern  philosophers,  and  did 
every  thing  in  his  power  to  counteract  them ;  but 
he  patronized  the  arts,  and  favoured,  in  a  particular 
manner,  the  advocates  of  religion.  Some  of  the 
ablest  works  written  in  France  against  the  Atheists 
or  Deists,  were  encouraged  by  him ;  and  he  is  said 
even  to  have  contributed  to  that  invincible  work  of 
the  Abbe  Bevgier,  "  Deism  refuted  by  itself y 

His  abhorrence  of  the  scandals  of  the  court,  its 


1* 


6 


PREFACE. 


1 


profusions,  dissipation,  and  intrigues,  prevented  him 
from  interfering  in  public  concerns ;  but  when  the 
destruction  of  the  Jesuits  was  under  discussion,  he 
attended  the  council,  and  spoke  warmly  against  the 
measure.  He  declared,  that  the  blow  aimed  at 
them,  was  really  designed  for  the  ruin  of  religion, 
and  would  produce  the  most  disastrous  results.  It 
must  be  admitted  that  he  spoke  with  the  accuracy 
of  a  prophet. 

It  was  a  custom  in  France,  that  when  a  child  in 
a  direct  line  of  inheritance  to  the  throne  attained  a 
certain  age,  he  was  presented  to  the  parish  priest, 
and  his  name  was  inscribed  on  the  Parochial  Re- 
gister of  Baptisms.     When  the  unfortunate  Louis 
XVI.  attained  the  age  required  for  the  ceremony, 
the  Dauphin  presented  him  to  the  parish  priest,  and 
the  Register  was  produced.     The"  last  name  in- 
scribed on  it  was  that  of  a  working  mechanic,  and 
the  young  prince's  name  was  to  be  written  imme- 
diately under  it.     "  Observe  this !  "  said  the  Dau- 
phin to  his  son,  "  it  is  in  this  manner  we  shall  stand 
at  the  day  of  judgment.     On  that  awful  day  there 
will  be  no  distinction  of  persons." 

With  such  a  character  and  disposition  it  may  be 
easily  conceived  that  the  Dauphin  was  not  a  favourite 
with  the  philosophers  or  their  partisans.  They  af- 
fected to  ridicule  his  retired  habits,  and  what  they 
termed  his  monastic  virtues;  yet  they  did  justice  to 


A 


^ 


PREFACE. 


the  general  wisdom  and  humanity  of  his  views,  and 
the  system  of  order  and  spirit  of  economy  which  he 
displayed  by  his  conduct.     They  admitted  that  the 
latter,  if  he  should  come  to  the  throne,  would  repair 
the  finances  of  the  kingdom  ;  that  his  religious  and 
moral  habits  would  restore  decency  and  honour  to 
the  court;   and  his* general  feelings  of  virtue  and 
benevolence  make  him  the  father  of  all  his  people. 
When  he  was  seized  with  his  last  illness,  it  was 
proved  how  generally  he  was  beloved.    The  churches 
were  filled  with  persons  of  every  rank,  who  offered 
prayers  to  heaven  for  liis  preservation  ;  and  when 
the  public  was  informed  of  his  death,  they  assembled 
round  the  statue  of  Henry  IV.,  and  loudly  expressed 
their  concern  for  their  loss.     The  accounts,  which 
were  afterwards  published,  of  his  piety,  constancy, 
and  resignation,  during  his  long  illness,  confirmed 
them  in  these  sentiments,  and  obtained  for  him  the 
appellation  of  "the  Good  Dauphin."* 


*  See  Memoires  pour  lervir  a  Thistoire  de  Mons.  le  Duuphir,  P6re  de 

Louis  XVI. 


^1 


#i 


\i. 


a 

IT 


MEDITATIONS 


FOR 


EVERY    DAY    IN    THE    YEAR. 


JANUARY    1. 

ON    THE   EMPLOYMENT    OP   TIME. 

I.  Nothing  is  more  precious  than  time. 

It  IS  given  us  in  order  to  serve  and  glo- 
nfy  God,  and  to  merit  heaven :  it  is  not 
then,  a  thing  which  is  properly  our  own! 
and  of  which  we  can  dispose  as  we  please. 
it  is  a  talent  which  is  entrusted  to  us  in 
order  to  profit  by  it,  and  for  which  we 
must  one  day  render  an  account  to  our 
Sovereign  Judge.     It  is  even  more  pre- 
Clous  as  its  duration  is  equally  rapid  and 
uncertain.    It  passes  away  like  lightning  • 
It  vanishes  like  a  dream.     Already  thJ 
past  is  no  more,  the  present  flies  from  us, 
and  the  future  is  uncertain.     All  the  mo- 
ments of  our  life  are  rpnlrnn«,q    ^^a  *u__. 

...  ..J  liiivi  viicre 


)] 


10 


MEDITATIONS 


IS  not  one  which  does  not  increase  either 
the  treasure  of  our  merits,  or  the  number 
of  our  sins.  The  true  Christian  is  avari- 
Clous  of  his  time  ;  he  fears  to  lose  it ;  he 
divides  the  whole  of  it  between  the  duties 
of  religion  and  those  of  his  state.  This  is 
what  the  Scripture  calls,  "  full  days,  days 
of  salvation."  Dies  phni,  dies  salutis. 
II.  Nothing  is  more  abused  than  time. 
How  is  it  employed  in  the  world?  How 
do  the  greater  part  of  mankind  spend 
their  tn^e  ?  In  useless  visits,  in  frivolous 
dangerous,  or  criminal  conversations, 
iindless  amusements  occupy  the  .rreater 
portion  of  it,  and  it  is  entirely  filled  up  by 
dissipation,  idleness,  and  sloth.  Serious 
and  useful  occupations  are  always  the 
briefest,  and  the  most  neglected.  We 
complain  of  and  abridge  the  time  that 
we  are  forced  to  bestow  upon  them.  Do 
not  suffer  me,  O  Lord,  to  misspend  any 
longer  to  my  destruction  those  precious 
moments  that  ought  to  be  employed  only 
for  my  salvation.  ' 


JANUARY  2. 

on    THE    LOVE    OF    GOD. 

I.  It  is  our  first  duty  to  love  God, 
Because  God  deserves  and  requires  our 
love.     He  deserves  it  for  his  ov\rn  sake 
and  for  his  benefits.     For  his  ovirn  sake : 
he  is  the  most  perfect,  and  consequently 
the  most  amiable  of  all  beings ;  he  is  the 
author  and   source    of   everything   that 
touches  and  ravishes   our  hearts ;   even 
the  charm^  and  beauty  of  sentiment  are 
an  effect  of  his  power.     He  deserves  our 
love  by  reason  of  his  benefits:  what  do 
we  possess  that  we   have  not  received 
from  God  ?    Is  it  not  he  who  has  created 
and  who  preserves  us  ?    Is  not  everything 
we  behold,  and  everything  that  we  are, 
a  gift  of  his  magnificence  and  bounty  ? 
We  have  only  to  cast  our  eyes  upon  our- 
selves and  upon  everything  that  surrounds 
us,  to  find  a  motive  for  loving  him.     He 
not  only  deserves  our  love,  but  he  requires 
it.    "  Thou  shah  love  the  Lord  thy  God." 
Behold  the  first  and  the  greatest  of  com- 

— ^ ! 


it 


mandments — one    which    comprises    the 
whole  law  and  the  prophets. 

II.    The  fulfilment   of  this   duty   is  of 
great  extent. 

It  consists  in  bestowing  on  God  habi- 
tually and  perpetually  an  entire  and  ab- 
solute preference  over  every  other  object 
—in  preferring  him  even  to  ourselves,  to 
everything  that  is  dear  to  us,  and  to  all 
creatures.  It  is  sufficient  to  love  our 
neighbour  as  ourselves:  God  alone  are 
we  bound  to  love  more  than  ourselves. 
Reflect  attentively  on  this  saying  of  Jesus 
Christ :— "  He  that  loves  his  father  or  his 
mother  more  than  me,  is  not  worthy  of 
me." — He  who  does  not  render  me  the 
measure  of  love  which  I  require,  and 
which  I  have  a  right  to  exact  from  all 
the  souls  that  I  have  created  for  my 
glory,  is  an  infidel ;  he  sets  limits  and  re- 
strictions to  a  preference  which  should 
have  none. 


JANUARY   3. 

ON   OBSERVING  THE   LAWS  OF   GOD 

I.  He  mho  Imes  God,  observes  the  laws  of 
God  with  fidelity.  •' 

He  is  careful  to  please  him ;  he  always 
fea,^  to  offend  him.-True  love  infallibly 
produces  a  conformity  of  sentiments  and 
wills     He,  therefore,  has  no  other  will 
but  that  of  God.     Everything  that  God 
reproves  he  condemns,    and  everything 
that  God  ordains,  he  embraces  with  sub- 
mission    and  even   seeks   with   anxiety. 
When  God  speaks,  he  knows  nothing  but 
obedience.     At  the  voice  of  this  Supreme 
Master   his  self-love  is  hushed,  his  pas- 
sions are  silent,  the  dearest  inclinations  of 
nis  nature  are  disregarded. 
II.  He  observes  them  with  ease. 
The  law  of  God  often  appears  stern 
and  severe  to  nature.    It  always  retains 
us  within  the  bounds  of  duty ;  it  does  not 
tolerate  the  least  weakness;  it  shows  no 
mercy  to  any  irregular  affection;  it  sub- 
jects to  a  thousand  rpstrainto J   -.. 


tmm 


!       I. 


ii. 


{^  . 


times  requires  great  sacrifices.  But  its 
observance  costs  nothing  to  a  soul  that  is 
deeply  penetrated  with  a  love  for  its  God. 
To  such  a  soul,  sacrifices  are  pleasing, 
and  punishments  and  restraints  become 
agreeable.  It  imagines  that  it  cannot 
give  God  too  many  proofs  of  its  love. 
The  just  man  observes,  without  effort  and 
without  repugnance,  the  laws  which  love 
has  engrpved  on  his  heart.  Can  I  re- 
cognise myself  in  this  portrait? — can  I 
believe  that  I  love  you,  O  my  God,  whilst 
I  feel  so  much  repugnance  in  obeying 
you,  whilst  I  mingle  so  much  reserve  and 
so  many  infidelities  with  my  obedience  ? 

JANUARY  4. 

ON    THE    FEAR    OP    GOD. 

I.  The  obligation  of  loving  God  does  not 
exclude  the  obligation  of  fearing  him. 

Love  and  fear  are  not  incompatible 
sentimentK  We  love  our  parent,  and  we 
fear  him.  A  faithful  servant  loves  his 
master,  and  he  dreads  him.   These  differ- 


-M.^^aLs  ■  ~ 


FOR    JANUARY. 


15 


ent  sentiments   arise   from  the  different 
relations  under  which  the  same  object  is 
presented  to  our  view.     When  I  consider 
that  God  has  created  me,  when  I  reflect 
on   what  he  is  in   himself,  and  on  the 
graces  which  1  have  received   from   his 
bounty,  I  feel  that  I  owe  him  everything : 
I  love  him  more  than  myself.— But  when 
I  think  on  the  terrible  effects  of  his  power 
and  justice,  a  religious  fear  takes  posses- 
sion of  my  soul.     I  humble,  I  annihilate 
myself  before   this   all-powerful  Master, 
and  inexorable  Judge, 

II.    This  fear  alone  is  not  sufficient  to 
fulfil  our  obligations  in  all  their  extent. 

It  is  only  the  beginning  of  his  wisdom  ; 
it  ought  to  lead  us  to  the  practice  of  all 
precepts,  and  the  first  is  that  of  love.— 
You  who  fear  the  Lord,  says  the  wise 
man,  be  not  contented  with  that,  love 
him  also.  Qui  timetis  Dominum,  diUgite 
ilium.  God  has  never  particularly  said  ; 
''Fear  me  with  your  whole  heart;"  but 
he  has  said  one  hundred  tim_es :    "  L^ve 


.  Jij-  ■^jrfsiw?'^  *Mifflfc^' 


»9^»  •MMaMkfl  ink ' 


me  with  your  whole  heart."  Now  if  love 
ought  to  occupy  the  whole  heart,  fear 
should  not  enter  it  except  to  introduce 
love  and  to  be  lost  in  love.  "Fear  God 
and  observe  his  commandments,  begin- 
ning by  the  first,  which  includes  all  the 
rest,  for  this  is  all  man.''  In  this  consist 
the  salvation,  bliss,  and  perfection  of  man. 

'      JANUARY   5. 

ON  THE  REFERENCE  OP  OUR  ACTIONS    TO  GOD. 

I.  Every  action  which  cannot  he  referred 
to  God,  is  vicious  in  itself. 

An  action  is  referred  to  God  when  we 
propose  to  ourselves  in  performing  it  an 
end  that  is  laudable,  useful,  a..  or  thy 
of  God  ;  when  it  is  offered  to  him,  when 
we  act  for  his  glory,  and  in  conformity  to 
his  will.  If  an  action  be  such  that  we 
cannot  absolutely  propose  to  ourselves 
in  it  such  an  end,  it  must  necessarily  be 
vicious  in  itself,  and  consequently  un- 
worthy of  the  J  cceptance  of  God.  What 
a  vast  field  for  reflection  does    not  this 


\i^s&K^m^ 


FOR    JANUARY. 


17 


principle  open  to  our  view !     Dare  I  offer 
this  action  to  God  ?     Dare  I  think  or  say 
anything  contrary  to  his  will,  or  which 
will  not   contribute   to  his  glory?     Un- 
doubtedly not.     Therefore,  I  ought  to  ab- 
stain  from  such  an  action.     God  cannot 
be  glorified  unless  by  actions  which  are 
stamped  by  wisdom,  justice,  and  sanctity, 
and  I  cannot  sanctify  myself  but  by  ac- 
tions which  will  glorify  him. 

II.  Every  action  which  a  Christian  soul 
does  not  refer  to  God,  is  defective  in  its 
motive  : 

For  if  it  do  not  seek  to  please  him,  it 
then  endeavours  only  to  satisfy  itself.     It 
acts  only  to  please  its  self-love,  its  ambi- 
tion,  its  cupidity,  its  effeminacy,  its  vani- 
ty,  and   its    intemperance.     Now,    who 
doubts  but  that  a  motive  like  these,  ren- 
ders an  act  defective  ?     "  Whether  you 
eat  or  drink,"  says  St.  Paul,  "  do  all  for 
the  glory  of  God."     Is  it  a  counsel  or  a 
precept  ?   It  is  evident  that  it  is  a  precept. 
Evervthinff  e-ood-   Inr  '  '  - 


tsj-i-.v,     ctiiu     liijciui, 


2* 


J 


iiH^I— 


18 


MEDITATIONS 


that  is  done  in  the  world,  is  done  by  the 
influence  and  concurrence  of  the  Divine 
will  and  power.  We  should  therefore  re- 
fer it  to  God :  he  is  its  first  principle  ;  it  is 
then  just  that  he  should  be  its  last  end. 

JANUARY  6. 

ON   SCRUPLES. 

I.  There  are  reasonable  scruples  which 
we  ovght  to  have. 

Be  scrupulous  for  having  violated  the 
laws  of  God  and  the  Church,  for  having 
weakened  or  helped  to  despise  religion 
and  the  truths  of  faith,  for  having  com- 
bated by  your  discourses  or  actions,  the 
maxims  of  the  gospeK  This  scruple  is 
just  and  lawful ;  it  is  reasonable  and 
well-founded.  In  such  a  case  listen  to 
the  voice  of  your  conscience :  it;  is  the 
voice  of  God. 

IL  There  are  pernicious  scruples  which 
toe  ought  to  avoid. 

If  a  reasonable  scruple  be  a  virtue,  one 
that  is  carried  to  an  excess,  becomes  a 


\JtJ^J!i.i^f.^M^  . 


considerable  and  most  pernicious  fault. 
A  scrupulous  person  of  this  kind  disturbs 
and  torments  himself,  he  judges  himself 
with  too  much  rigour,  he  makes  a  crime 
and  a  monster  of  everything.     He  places 
the  principal  and  accessory  in  the  same 
scale,  and  makes  no  distinction   between 
what  is  essentia!  and  what  is  unimport- 
ant   Let  us  pray  to  the  Lord  to  enlighten 
us  on  the  regulation  and  extent  of  our 
duties;  let  us  not  serve  like  the  gross  and 
carnal  Jews,  in  a  spirit  of  fear  and  slavery. 
Let  us  go  to  him  with  tlie  same  confidence 
which  children  have  in  a  parent  by  whom 
they  are  tenderly  loved. — Let  the  peace 
and  joy  of  the  Holy  Ghost  be  always  in 
our  hearts,    for  everything  that  brings 
only  trouble  and  discouragement,  comes 
from  the  spirit  of  darknessL 

JANUARY  7. 

ON    THE  I.OVE   OP    OUR    NEIGHBOUR. 

L  It  consists  in  not  doing;  to  another  what 
we  would,  nnf  inish  in  h^  fl^'no  tn  ^••«*.o^f->.^« 


••*«*»pl 


--".'--_•-    »    w 


»*»«»«*> 


m 

If  r 


li 


"  Thou  shalt  love  thy  iieighboiir  as  thy- 
self."    Behold  the  principle  from  which 
spring:  all  our  duties  with  regard  to  our 
neighbour :  we  ought  to  love  him  as  our- 
selves.    Our  self-love,  this  guide  so  de- 
ceitful  and  dangerous,  is  then   the  most 
excellent  master  that  we  can  consult  on 
the  love  of  our  neighbour.     Listen  to  it, 
and   it   will  tell  you  that  it  feels  itself 
wounded  when  it  is  opposed,  when  it  is 
mortitied  or  humbled  by  bitter  reproaches, 
by  stinging  railleries,   by   contemptuous 
airs,  by  spiteful  and  disagreeable  words, 
by  wicked  detractions  or  black  calumnies. 
Spare   your   neighbour,   therefon%   those 
unpleasant  things  which  you  feel  so  sen- 
sibly, and  which  you  have  so  much  diffi- 
culty in  enduring.    Treat  his  self-love  as 
you  would  dejire  your  own  to  be  treated, 
and  you  will  be  right. 

II.  It  consists  in  doing  for  our  neighbour 
everything  that  we  would  wish  him  to  do 
for  us. 

We  are,  then,  obliged  to  succour  him  in 


oppression,  to  sustain  him  in  weakness, 
and  to  comfort  him  in  affliction.—Can  a 
Christian  be  less  charitable  than  that  Ro- 
man emperor  who  said  to  his  courtiers, 
when  he  had  passed  only  one  day  without 
doing^  good :  "  My  friends,  I  have  lost  a 
day  ! "  He  did  not  reckon  amongst  the 
(lays  of  his  life  those  that  were  not  mark- 
ed  by  some  act  of  goodness. 

JANUARY  8. 

ON  THE  EXTENT  OF  THE  PRECEPT  OP  LOVING 
OUR  NEIGHBOUR. 

I.  It  is  immense  in  its  extent. 

It  extends  to  all  men  without  exception. 
Every  man  is  created  to  the  image  of 
God.  and  if- we  love  God,  we  ought  to 
cherish  and  respect  his  image  wherever 
we  find  it,  without  any  regard  to  states 
and  conditions.  The  great  and  the  humble, 
the  rich  and  the  poor,  are  all  brothers  in 
Jesus  Christ,  and  ought  to  be  united  by 
the  same  ties  of  charity  and  love.  Neither 
should  we  regard  difference  of  nations  •  I 

— -Z_J 


u 


•'I 


'i: 

if 

^4 


% 


',' 


22 


MEDITATIONS 


there  is  in  Christ  Jesus  nr  >her  Jew,  nor 
Gentile,  nor  Greek,  nor  Barbarian.  The 
whole  human  race  forms  but  one  family, 
of  which  God  is  the  father,  the  chief  and 
the  sovereign.  Nor  difference  of  religion : 
the  charitable  Samaritan  had  compassion 
on  the  unhappy  Jew  who  was  covered 
with  wounds,  although  he  professed  a  dif- 
ferent  religion;  and  this  Samaritan  is 
proposed  to  us  as  a  model. 

II.    The  love  of  our  neighbour  ought  to  he 
regulated  in  its  effects. 

No  one  should  be  excluded  from  our 
charity ;  but  there  are  some  to  whom  we 
ought  to  give  a  preference  in  the  exercise 
of  this  virtue.     Those  who  are  bound  to 
us  by  the  ties  of  blood,  those  who  serve 
ns,  and  labour  for  us,  those  whose  wants 
are  more  extreme,  and  whose  evils  are 
more  pressing,  and  more  deplorable,  en- 
joy more  particular  claims  on  the  effects 
of  this  universal  love.     There  should  be 
order  and  regularity  in  everything.— Hap- 
py is  he  who  can  say  with  the  spouse  in 


I 


FOR    JANUARY. 


23; 

the  Canticles :  -  It  is  the  Lord  who  reg^ 
lates  and  guides  me  in  my  works  of  chari- 
tj  and  mercy."  Ordinavit  in  me  chart- 
tatem. 


JANUARY  9, 

ON  THE  DEFECTS  OF  OTHERS. 

I.   The  defects  of  others  should  serve  to 
make  known  to  us  our  own. 

We  necessarily  live  with  men  who  are 
full  of  defects.    Who  is  there  that  has  not 
some  ?  Deficiencies  of  the  heart  and  spirit, 
of  the  character  and  humour,  of  conduct 
and   manner.     If  one  were  to  close  his 
eyes  m  order  not  to  perceive  them,  they 
would  become  sensible   by  their  effects 
Now,    the   first  use   which  a   Christian 
ought  to  make  of  this  knowledge,  is  to 
say  to  himself:  "If  this  man  has  such  or 
such  a  fault,  have  I  not  myself  similar  or 
greater  ?     Open,  O  my  God,  the  eyes  of 
my  self-love  !  Alas!  I  am  ignorant  of  my 
own  faults,  and  am  enlightened^nly  on 
the  faults  of  others. 


rp 


1 


24 


MEDITATIONS 


II.  They  should  serve  to  exercise  our 
patience. 

He  that  is  in  power  is,  without  doubt, 
to  reprove  and  correct  the  faults  of  those 
that  are  subject  to  him  ;  but,  nevertheless, 
he  will  always  have  enough  to  exercise 
his  patience.  Patience  is  a  necessary 
virtue ;  in  order  to  practise  it  we  must 
suffer^  and  great  sufferings  are  not  com- 
mon. Those  which  we  experience  from 
the  defects  of  others  are  a  constant  and 
daily  trial,  which  furnishes  us  with  more 
frequent  opportunities  of  meriting  heaven. 
Let  us  imitate,  in  this  respect,  the  un- 
alterable tranquillity  of  the  God  of  all 
power,  who  so  patiently  bears  with  the 
vices  of  his  creatures. — "Charity  is  pa- 
tient," says  the  apostle ;  "  it  suffers  all 
things,  it  endures  all  things." 

JANUARY   10. 

ON  THE  RENUNCIATION  OF  OURSELVES. 

I.    WJ^fit  is  this  renunciation  ? 

It  is  a  disposition  to  quit  all,  to  lose  all, 


ise   our 

;  doubt, 
)f  those 
theless, 
ixercise 
cessary 
e  must 
ot  com- 
56  from 
ant  and 
h  more 
[leaven. 
the  un- 
[  of  all 
nth  the 
is  pa- 
fers  all 


VES. 


lose  all, 


I 

i 


o  sacnfice  all,  and  to  endure  all,  rather 
than  commit  the  smallest  crime.     It  is  a 
submission  of  all  our  passions  to  the  sway 
of  i-ehgion  and  duty.     We  renounce  our- 
selves when  we  restrain  ourselves,  when 
we  mortify  our  self-love   and  natural  in- 
clmations,  to   observe   the   law  of  God 
This  renunciation  extends  to  everything 
(hat  can  offend  God;  it  influences  entirely 
whatever  we  do  to  please  him.     It  in- 
eludes  the  entire  sacrifice   of  ourselves, 
that  absolute  preference  which  wc  owe  to 
our  Creator.-It  is  the  abridgment  of  the 
gospel,  the  principle  and  foundation  of  the 
whole  morality  of  Jesus  Christ. 

II.   Is  every  Christian  bound  to  renoun'-e 
himself  ? 

Yes,  undoubtedly;  Jesus  Christ  has 
said  It  m  express  terms  :  "  If  any  one 
wishes  to  come  after  me,  let  him  renounce 
h-mse  f "  And  lest  we  should  imagine 
that  this  rigorous  precept  was  addressed 
only   to  those  who  are    obliged    by   the 


sanctity  of  their  state  fn    «„ 


« J. Ji  • 

i^AircLOFai- 


% 


26 


MEDITATIONS 


nary  perfection,  St.  Luke  has  taken  care 
to  remind  us  that  he  said  it  to  all  with- 
out exception.  Dicehat  ad  omnes.  Whe- 
ther you  be  rich  or  poor,  on  a  throne 
or  in  a  cottage,  you  must  renounce  your- 
self if  you  wish  to  be  a  true  Christian. 
Without  this  renunciation  you  will  al- 
ways prefer  your  own  glory,  your  own 
will,  yotir  own  satisfaction,  to  that  of 
your  Sovereign  Master.  Dispense  a  sin- 
gle man  from  this  obligation,  and  you 
will  dispense  him  from  the  obligation  of 
loving  God ;  you  will  dispense  him  from 
being  a  Christian. 

JANUARY  11. 

ON    THE    OBLIGATION  OF  CARRYING    OUR   CROSS. 

I.  Every  Christian  is  obliged  to  carry 
his  Cross. 

**  If  any  one  wishes  to  come  after  ine," 
said  the  Saviour,  speaking  to  all,  "let 
him  carry  his  Cross."  Tollat  crucem  suam. 
And  what  is  the  cross  that  we  are  obliged 
to  carry?    There  are  many  crosses,  be- 


FOR  JANUARY. 


27 


cause,  in  the  language  of  the  Scripture, 
the  word  cross  signifies  pain  and  sufl^er- 
ing.      We    should    therefore  carry— 1st, 
The  cross  of  our  stale  ;  no  one  is  exempt 
from  this.     2d,  The   crosses   which   God 
sends  us,  the  illness,   the   sufferings,  the 
sensible  and  painful  losses.  3d,  The  cross- 
es   which  we  have  to  suffer  from  men  ; 
their  contradictions,   their   malice,    their 
perfidy  and  ingratitude.    4th,  In  fine,  the 
crosses  which  we  impose  on  ourselves  by 
the  mortification  of  our   senses.     When 
we  carry  all  these  crosses  with  submis- 
sion, they  unite  us  to  that  crucified  God 
who  alone,  by  his  grace,  can  render  them 
of  infinite  price  and  value. 
II.  He  is  obliged  to  carry  his  cross  every  day. 
ToUat  crucem  suam  quotidie. 
Because  there  is   no  day  in  which  he 
should  not  restrain,  contradict,   and  mor- 
tify himself,   in  order  to  observe  the  law 
of    God— no   day    on    which   he   is    not 
obliged   to  make  a    thousand   sacrifices, 
painful  to  nature  and  self-love,  which  lik 


r»n 


28 


MEDITATIONS 


^1       -^ 


him  to  Jesns  crucified.  What  do  3^011 
think,  therefore,  O  my  God,  of  those  days 
of  pleasure  and  amusement  when  we  are 
occupied  only  in  satisfying  our  passions 
and  caprices  ?  Can  we  by  a  life  so  aban- 
doned to  idleness  and  the  profane  joys  of 
the  world,  hope  to  fulfil  the  obligation  of 
carrying  our  cross?  Can  it  give  us  the 
least  res^emblance  to  Jesus  Christ  ? 

JANUARY  12. 

ON    TWO     DIFFERENT    WAYS    OF    CARRYING    OUR 

CROSS. 

I.   We  may  carry  our  cross  on  our  body. 

Either  by  sickness  or  the  pains  which 
accompany  it— involuntary  crosses  which 
do  not  depend  on  us,  and  which  we  are 
obliged  to  suffer  in  spite  of  us — or  by  mor- 
tification of  the  senses,  by  withdrawing 
from  the  delights  and  conveniencies  of 
life,  by  fasting  and  other  exercises  of 
penance,  which  are  voluntary  crosses, 
and  may  become  excessive  if  they  pass 
beyond  the  bounds  of  Christian  prudence. 


FOR    JANUARY. 


29 


Thos^  who  live  in  tho  world  can  rarelv 
practise  habitually  the  same  austerities  as  j 
solitaries.      They   are   obliged   to   avoid 
everything   that  would   deprive  them  of 
that  strength  which  is  necessary  for  the 
faithful  discharge  of  all  the  duties  of  their 
state  ;  but  they  can  have  other  sufferings 
and  mortifications  which  will  supply  their 
plnce. 

n.    Wc  ma?/  carry  our  cross  on  our  heart. 

And  this  manner  of  carrying  it  has  no 
iimits.     The  powers  of  the  heart  are  al- 
ways greater  and   more  extensive   than 
those  of  the  body ;  they  are  infinite  and 
immutable.     When  the  heart  pleases,  it 
can  embrace,  by  its   desires,  everything 
that  the  body  is  unable  to  endure.     The 
latter  succumbs,    and   is   easily    broken 
down  under  the  weight  of  its  evils,  whilst 
the  former  can  always  act  and  always 
desire.     Without  quitting  my  occupation, 
without  deranging    my  affairs,  without 
excitmg  the  attention  of  men,  I  can  desire 
the   torments   of    the   mnrf^r... 


«-IlU      tuu 


3* 


30 


MEDITATIONS 


austerities  of  the  anchorets.  I  can  be 
disposed  to  suffer,  and  thus  I  may  carry 
the  cross  of  Jesus  Christ  in  my  heart,  and 
in  the  interior  of  my  soul.  What,  O  my 
God,  can  be  more  capable  of  sanctifying 
me  than  this  constant  and  habitual  union 
with  all  the  rigours  of  your  cross  ? 

,  JANUARY  13. 

ON  THE  SENTIMENTS  WHICH  A  CHRISTIAN  SHOULD 
HAVE  IN  CARRYING  HIS  CROSS. 

I.  A  Christian  ivho  considers  his  suffer- 
ings in  relation  to  Gody  ought  to  suffer  with 
resignation. 

God  is  our  master,  and  nothing  hap- 
pens in  the  world  which  is  not  permitted 
or  ordained  in  the  counsels  of  his  wisdom. 
We  should,  therefore,  humbly  submit  to 
his  holy  will.  It  will  be  accomplished 
in  spite  of  us,  and  we  are  culpable  if  we 
do  not  follow  it.  "There  is  no  counsel 
against  the  Lord,"  says  the  wise  man. 
Non  est  consilium  contra  Dominum.  No 
force,   no    prudence,     no    counsel,    can 


prevail  against  him.  Our  views  are  too 
narrow,  and  our  measures  too  weak,  to 
arrest  the  course  of  his  eternal  designs. 
What  remains  for  us  then  but  to  pros- 
trate our  heads,  and  bend  our  knees,  under 
his  all-powerful  hand,  and  repeat  this  me- 
morable word  of  the  most  unfortunate, 
and  the  most  patient  of  men  :  "The  Lord 
has  given  me  these  blessings;  he  has 
laken  them  away.  He  has  accomplished 
his  will :  may  his  name  be  blessed  !'' 

II.  A  Christian  who  conddcrs  his  suffer- 
ings with  regard  to  himself,  ought  to  suffer 
with  joy. 

1st,  Because  sufferings  make  him  re- 
semble Jesus  Christ,  a  resemblance  which 
is  a  sign  of  salvation,  and  a  mark  of  pre- 
destination. 2d,  Because  they  increase 
the  treasure  of  his  merits,  as  a  "  moment 
of  light  tribulation  worketh  in  us  an  im- 
mense weight  of  glory."  This  is  what 
made  the  Apostle  St.  Paul  say— I  am 
pleased  with  my  afflictions,  and  I  swim  in 
joy  in  the  midst  of  the  tribulations  that 


If 


f' 


32 


I 


MEDITATIONS 


surround  me  ;  and  St.  Andrew,  at  the  sight 
of  the  instrument  of  his  sufferings— 0 
happy,  and  precious  cross  !  O  bona  Crux  ! 
and  St.  Teresa — Either  to  suffer  or  to 
die  ;  and  another  servant  of  God— Not  to 
die,  O  Lord,  hut  to  suffer. 

JANUARY    14. 

\  ON    IMPATIENCE. 

I.  Impatience  is  pernicious  in  consequence 
of  the  faults  which  it  makes  us  commit. 

I  do  not  here  speak  of  those  first  mo- 
tions which  the  vivacity  of  temper  mav 
produce  in  us  against  our  will ;  these  are 
the  unhappy  remnants  of  original  sin 
which  we  cannot  destroy,  and  which  we 
are  obliged  to  combat  and  subdue.  I 
speak  of  that  free  and  deliberate  impa- 
tience which  disturbs  the  serenity  of  our 
soul,  and  which  produces  angry  words, 
threats,  haughtiness,  and  sometimes  oaths 
and  blasphemies.  Consider  the  number- 
less faults  against  charity  and  humanity, 
that    you  commit  every   day    in    conse- 


FOR    JANUARY. 


33 


f; 


qiienee  of  a  vi('e  which  appears  trivial,  to 
which  you  abandon  yourself  without  re- 
morse, and  which  you  confess  without 
sorrow,  and  you  will  be  terrified. 

II.  In  consequence  of  the  advantages  we 
lose  hy  it. 

Salvation  does  not  always  depend  on 
great   sacrifices:     the   opportunities   for 
making   them   are   rare.     It  depends  on 
our  fidelity  in  performing  our  duties,  in 
suffering  with  patience,  and  even  with 
joy,    the    contradictions    and    vexations 
which  are  to  be  found  in  every  state,  the 
faults  and  negligences  of  those  who  serve 
us,    the   delays    and    annoyances   which 
afflict   nature    in   what   it   desires   with 
greatest  ardour.     Behold  w^hat  ought  to 
fill  that  treasure  of  merits  which  Jesus 
Christ  exhorts  us  to  lay  up  for  eternity, 
and  which  we  forfeit  by  our  impatience. 
L  JANUARY  15. 

I  ON  MURMURTNGS. 

I.   To  7nurmur  at  the  afflictions  rchich  God 
sends  us,  is  to  attack  his  providence. 


r 


iitliiisii 


34 


MEDITATIONS 


It  is  he  who  wills  and  ordains  them. 
If,  therefore,  we  murmur  or  complain,  we 
rise  up  against  him,  and  revolt  against 
his  orders.  Nay,  more  :  by  thus  contra- 
dicting the  will  of  God  we  necessarily  fall 
into  contradiction  with  ourselves ;  for 
after  having  said  to  him  in  his  prayer: 
*'  Lord,  may  thy  will  be  done  on  earth  as 
it  is  in  heaven,"  we  murmur  because  this 
will  is  accomplished.  We  submit  in  ap- 
pearance when  we  pronounce  these  words, 
and  we  retract,  we  revoke,  we  disavow 
them,  when  we  murmur  at  afflictions. 

II.  To  murmur  at  the  afflictions  which 
we  suffer  from  men,  is  to  doubt  the  Almighty 
power  of  God. 

It  is  true,  that  he  does  not  ordain  the 
effects  of  man's  malice,  because  he  neither 
is,  nor  can  be  the  author  of  sin :  but  he 
permits  them,  and  if  he  did  not  permit 
them,  men  would  not  have  power  to  in- 
jure us.  It  is  not,  therefore,  God  who  hat 
inspired  this  enemy  with  the  wish  which 
he  has  to  injure  you ;  but  it  is  God  who 


I 


fl 


s  them, 
ain,  we 
against 
contra- 
rily  fall 
Bs  ;  for 
prayer : 
?arth  as 
use  this 
;  in  ap- 
3  words, 
lisavow 
ions. 
s  which 
Umighty 

lain  the 
neither 
;  but  he 
permit 
r  to  in- 
who  hat 
i  which 
rod  who 


i 
i 


FOR  JANUARY. 


35 


has  given  him  the  power ;  it  is  God  who, 
in   arming  him  with  this  deadly  power, 

permits  him  to  exercise  it  against  you. 

"  When  a  man  strikes  you,"  says  St.  Au- 
gustine, "you  ought  to  imagine  that  the 
hand  o^:  the  Lord  is  always  concealed 
under  that  of  a  man  ;  the  one  acts,  and 
the  other  permits— the  one  strikes  the 
blow,  and  the  other  allows  it  to  fall.  Do 
not,  therefore,  regard  the  former,  recog- 
nise the  superior  power  of  the  latter,  and 
be  patient."  Prorsus  ad  Deum  tuum  refer 
Jlagcllum  tuum. 

JANUARY  16. 

ON  AMBITION. 

I.  Ambition  makes   men    artificial    and 
hypocrites. 

It  wishes  to  elevate  itself  at  any  price ; 
it  will  sacrifice  any  virtues  it  may  possess 
in  order  to  arrive  at  the  honour  or  dignity 
which  it  desires.  The  entire  language 
and  conduct  of  an  ambitious  man  are 
ialse.  He  affects  great  disinterestedness, 
i 


>  I! 


wrr  ■  >c' 


i  *> 


36 


MEDITATIONS 


although  he  is  possessed  by  a  spirit  of  in- 
terest—a modesty  which  reaches  even  to 
humility,  although  he  is  filled  with  the 
spirit  of  pride— a  sincere  respect  for  re- 
ligion, although  he  is  always  ready  to 
abandon  it  in  order  to  advance  his  fortune. 
A  false  friend,  a  false  Christian,  a  false 
devotee,  he  has  no  zeal,  nor  attachment 
except  for  his  own  aggrandizement.  This 
base  and  interested  passion  corrupts  and 
destroys  all  truth  in  the  heart ;  it  does 
not  suffer  the  least  trace,  the  smallest 
spark  of  true  virtue  to  exist  there. 

II.  Ambition  renders  men  cruel  and  in- 
human. 

It  sacrifices  everything,  and  will  spare 
nothing  to  satisfy  itself.  What  rivers  of 
blood,  and  what  torrents  of  tears  have  not 
been  made  to  flow  in  the  world  by  the 
greedy  and  insatiable  ambition  of  con- 
querors !  What  animosities,  what  hatred, 
what  fury,  what  cruel  vengeance,  what 
black  perfidy  does  it  not  every  day  pro- 
duce amongst  those  who  strive  to  supplant 


t  of  iti- 
;ven  to 
ith  the 
for  re- 
ady to 
irtuiie. 
I  false 
;hment 
;.  This 
>ts  and 
t  does 
nallest 

nd  in- 

spare 
ers  of 
ve  not 
by  the 
f  con- 
latred, 

what 
y  pro- 
)plant 


each  other  !  To  what  excesses  of  cruelty 
and  injustice  do  they  not  venture  !  O  my 
God,  what  is  man  when  he  abandons  thee, 
in  order  to  receive  and  establish  in  his 
heart  an  idol  which  he  adores  in  preference 
to  thee ! 


JANUARY  17. 

ON    FLATTERY. 

I.  A.  Christian  should  never  flatter. 

Flattery  supposes  an  interested  desire 
to  please,  at  the  expense  of  truth.   What 
is  more  contrary  to  the  spirit  of  Chrioti- 
anity  than  such  a  design  ?    A  true  Chris- 
tian always  seeks  to  please  his  God,  who 
is  truth  itself,  and  he  loves  rather  to  dis- 
please men,  than   to  offend  him.     If  he 
avoids   telling    them    unpleasant    truth, 
when  he  is  obliged  to  manage  their  de- 
licacy, he  avoids  still  more  carefully  ihe 
nourishing  of  their  self-love  and  pride  by 
lying  flatteries. 

II.  A  Christian  never  wishes  to  he  flat- 
tered. 

: -— i 


>  r 


38 


MEDITATIONS 


He  is  rather  anxious  to  know  his  faults 
for  the  purpose  of  correcting  them.  He 
dreads  flatterers  as  the  most  dangerous 
enemies  of  virtue,  and  he  prefers  the  use- 
ful reproaches  of  a  severe  and  stern  censor 
who  pardons  nothing,  to  the  insidious  lan- 
guage of  a  flatterer  who  applauds  every- 
thing. He  knows  that  his  self-love  is 
already^  too  capable  of  misleading  him, 
and  that  it  does  not  require  the  assistance 
of  complaisant  and  artificial  men  with 
their  artful  praises.  He  does  not  pretend 
to  establish  his  merit  on  their  vain  ap- 
plauses ;  he  disdains  to  do  so  ;  he  despises 
all  human  glory,  and  is  sensible  only  to 
that  of  God. 

JANUARY  18. 

ON    RICHES. 

I.  We  may  by  a  detachment  from  riches 
sanctify  ourselves  in  the  midst  of  wealth. 

One  is  not  obliged  actually  to  divest 
himself  of  them  in  order  to  secure  his 
salvation.      This  exterior  renouncement 


FOR    JANUARY. 


39 


is  a  counsel  of  perfection;  but  the  interior 
renunciation  is  a  precept.  Yes,  every 
Christian  is  strictly  obliged  to  be  ready  to 
lo  e  and  sacrifice  all  his  goods  sooner 
than  violate  the  lavi^  of  God.  It  is  in  this 
true,  sincere,  habitual  and  persevering 
disposition  that  that  detachment  consists, 
without  which  we  cannot  be  saved.  You 
are  not  even  allowed  to  divide  your  heart 
between  God  and  your  riches.  'You 
cannot,"  says  the  Lord,  «' serve  two 
masters  at  once."— You  must  choose  be- 
tween one  and  the  other— to  belong  en- 
tirely to  God,  or  entirely  to  riches.  To 
whom  will  you  give  the  preference? 

II.     By  the  good  use  of  riches. 

You  are  only  the  depository  and  steward 
of  them  ;  you  have  not  power  to  employ 
them  in  all  the  useless  and  disorderly 
purposes  which  are  suggested  by  your 
caprice.  The  us.e  which  we  make  of 
them,  should  be  always  conformable  to 
the  laws  of  justice,  charity,  and  Christian 
temperance — of  justice,  in  order  to  ren- 


r 


I 


'M'M 


der  every  one  his  own— of  charity,  in 
order  to  succour  the  poor— of  Christian 
temperance,  in  order  to  confine  ourselves 
to  what  is  purely  necessary,  without  ex- 
tending our  outlay  beyond  the  indispen- 
sable exigencies  of  our  condition.  What 
reflections  are  not  suggested  by  these 
maxims  !  What  reasons  have  we  not  to 
fear  and^  tremble  for  the  salvation  of  the 
rich ! 


JANUARY  19. 

ON    MEEKNESS. 

What  ought  to  be  the  principle  of  that 


1. 


meekness  which  is  recommended  to  us  in  the 
gospel  ? 

We  behold  meek  souls,  but  their  meek- 
ness is  only  a  natural  virtue,  a  virtue  of 
constitution  which  requires  no  effort,  and 
which  consequently  can  have  no  merit. 
We  see  others  who  are  meek  only  because 
they  are  insensible ;  nothing  troubles 
them,  because  nothing  affects  them.— 
Others,  in  fine,    have  only    an  artificial 


ir 


FOR    JANUARY. 


41 


and  hypocritical  meekness,  which  appears 
m  their  countenance  and  their  discourse, 
and  which  serves  only  as  a  cover  for  the' 
dark  sentiments  of  their  soul.  Evangel- 
ical meekness  is  not,  therefore,  a  gift 
of  nature,  it  is  susceptible  of  feeling,  it 
is  free  from  dissimulation  and  artifice. 
It  is  a  gift  of  grace  ;  it  has  for  its  princi- 
ple that  divine  charity  which  "  beareth 
all  things." 

11.     What  are  its  effects  ? 

1st,    It  renders    us  agreeable  to  God, 
who    particularly    cherishes    meek    and 
compassionate  souls.     David  was  so  per- 
suaded of  this  that  he  beheld  no  quality 
more  capable  of  obtaining  the  graces  of 
God.     Lord,  said  he,    he   mindful  of  Da- 
md,  and  above  all,  remember  'that  spirit 
of  mildness  and  meekness   which  has  al- 
ways tormed  his  character.     2d,  It  renders 
us  agreeable  to  men  who  are  alienated 
from  us  by  the  harshness  of  the  opposite 
vice.     3d.    It  enables  us    to  correct   the 
faults  of  those  who  are  entrusted  to  on- 


1 


42 


MEDITATIONS 


care.  4th,  It  is  almost  infinite  in  extent, 
and  consequently  has  very  great  merit  in 
the  number  and  continuity  of  its  sacri- 
fices. 

JANUARY  20. 

ON    THE    STATE    OF    PERFECTION. 

1.  Every  Christian  is  not  obliged  to  em- 
brace a  htate  of  perfection. 

This  state  consists  in  retiring  from  the 
world,  in  quitting  its  goods,  and  being 
obliged  by  particular  engagements  to  the 
practice  of  the  evangelical  counsels ;  it 
is  the  state  of  the  perfect. — Jesus  Christ 
does  not  oblige  us  to  embrace  it.  "If 
you  w^ish  to  be  perfect,"  said  he  to  the 
young  man  w^ho  begged  him  to  shov^  him 
the  M^ay  of  salvation,  "  sell  all  your  goods, 
give  them  to  the  poor,  and  follow  me." 
If  you  wish :  Si  vis.  He  was  then  free 
either  to  wish  it  or  to  abstain  from  it. 
No  precept  was  given  him,  but  a  counsel, 
the  practice  of  which  was  left  to  his  own 
option.     It  sometimes  happens  that  a  dis- 


FOR    JANUARY. 


43 


gust  for  the  world,  joined  to  a  great 
desire  for  our  salvation,  induces  us  to 
quit  it  for  ever.  This  is  an  illusion,  par- 
ticularly when  we  are  bound  to  the  world 
by  indissoluble  ties.  Sanctify  yourself  in 
your  state.  This  is  what  God  requires  of 
you,  this  is  the  true  means  of  pleasing 
him,  and  of  meriting  heaven. 

II.    Every  Christian  is  obliged  to  aspire 
to  the  perfection  of  his  state. 

"  Be  ye  perfect,"  said  the  Saviour,  "  as 
your  heavenly  Father  is  perfect ;"  a  sen- 
tence which  can  be  u  lerstood  only  of 
the  perfection  that  is  peculiar  to  each 
state,  as  Jesus  Christ  did  not  wish  to 
derange  the  order  of  society  by  his  pre- 
cepts. It  is,  then,  to  the  perfection  which 
belongs  to  your  state,  that  you  ought  to 
aspire,  for  this  you  ought  to  labour  in- 
cessantly every  day  of  your  life.  Sup- 
port me,  O  Lord,  in  so  long  and  so  difficult 
a  labour.  I  am  weakness  itself;  my 
strength  and  my  perseverance  can  come 
only  from  thee. 


^jttk 


44 


MEDITATIONS 


JANUARY  21. 

ON    THE  STRAIGHT    WAY. 

1.   It  is  the  only  one  that  leads  to  heaven. 

Arcta  via  est  quce  ducit  ad  vitam. 

Because  it  is  the  only  way  in  which 
man  is  entirely  occupied  with  his  duties ; 
in  which  he  separates  himself  as  much 
as  possible  from  everything  that  is  mere 
pleas^ire  and  amusement,  in  which  he  la- 
bours incessantly  to  mortify  his  senses 
and  subdue  his  passions.  It  is  called 
straight  because  it  restricts  nature  and 
self-love,  and  is  ever  careful  to  restrain 
their  motions,  and  repress  the  unbridled 
licentiousness  of  their  desires.  This  is 
the  way  of  sanctity  and  justice  ;  it  is  the 
way  of  the  elect.  We  retire  from  it  by 
grievous  sins  ;  we  re-enter  it  by  penance. 
Even  the  just  falls  sometimes  in  it,  but 
he  raises  himself  again — his  falls  are  rare, 
and  he  is  always  careful  and  ready  to 
repair  them. 


J 


II.     Those  who  lead  the  ordinary  life  of 
the  world  do  not  walk  in  the  straigM  way. 

Their  life  is  but  a  series  of  days  sacri- 
ficed to  ambiti'iii,  avarice,  or  pleasure. 
Such  a  life  is  the  way  of  perdition.  In  it 
cupidity  triumphs,  religion  is  forgotten 
or  unknown.  O  great  God,  at  what  a 
distance  are  not  worldlings  from  the 
straight  way  !  Alas  !  all  lose  themselves, 
and  wander  in  that  "  broad  and  spacious 
way"  that  leads  to  hell.  In  which  of  those 
two  ways  have  you  hitherto  walked? 

JANUARY  22. 

ON   THE    NECESSITY    OP    ADVANCING    IN    VIRTUE. 

1.  We  should  ev)ery  day  make  new  pro- 
gress in  virtue,  in  order  to  fulfil  the  obli- 
gation of  attaining  the  perfection  of  our 
state. 

This  perfection  is  not  the  work  of  a 
day.  Justice  and  sanctity  are  a  course, 
in  wliich  we  have  always  a  step  to  make. 
If  you  do  not  advance,  if  you  suspend 
your  course,  you  are  guilty  of  negligence  ; 


you  lose   sight  of  the  object  that  should 
continually  engage  your  attention. 

II.    We  should  every  day  advance  in  per- 
fection, in  order  to  resist  that  natural  incli- 
nation which  would  withdraw  us  from  it. 

This  irregular  inclination  is  an  enemy 
which  we  carry  within  us,  and  which 
seeks  only  to  lead  us  astray.  It  is  al- 
ways r^ady  to  attack  us  by  force  or  by 
surprise.  Now,  if  you  cease  to  fight 
against  it  for  a  moment,  it  will  be  sure 
to  obtain  the  victory.  Labour  then, 
without  ceasing,  to  subdue  pride  and 
vanity,  sloth,  and  the  love  of  pleasure, 
which  dispute  with  virtue  for  the  empire 
of  your  heart.  Every  offer  which  you 
make  to  subdue  them  is  a  step  towards 
perfection;  you  will  increase  by  it  the 
treasure  of  your  merits.  The  true  faith- 
ful Christian,  says  the  Saviour,  is  like  a 
skilful  merchant  who  wishes  to  lose 
nothing,  but  turns  everything  to  profit. 
Shall  it  be  said  that  you  have  less  ardour 


FOR    JANUARY. 


47 


and  avidity  for  the  treasures  of  heaven, 
than  worldlings  for  those  of  earth  ? 

JANUARY  23. 

ON    DISCERNING    GOOD    AND    BAD    EXAMPLES. 

1.    A  Christian  should  be  on  his  guard 
against  the  contagion  of  had  example. 

The  world  is  filled  with  it ;  we  every- 
where meet   nothing    hut    sinners    who 
make   no   scruple  o(  violating   the  laws  I 
of  God,  hypocrites  who  use  religion  for 
their    own   purposes,    and    impious   men 
who  seek  to  render  it  odious  or  contemp- 
tible.    Mourn  at  the   sight  of  those  dis- 
orders, and  fear  to  imitate  them;  place 
yourself  under  the  protection  of  the  God 
of    virtues;   beseech   him   to   cover  you 
with  his  wings,  and  to  prevent  this  con- 
stant and  dangerous  communication  which 
you  are  obliged  to  have  with  sinners,  from 
defiling   the   beauty   of  your  soul.     Un- 
ceasingly   implore   the   succours    of  his 
grace  both  for  them  and  for  yourself;  for 
them,  in  order   that   he  may  move  and 


48 


MEDITATIONS 


convert  them ;  for  yourself,  that  he  may 
preserve  you  from  the  contagion  of  their 
bad  examp]!\ 

II.    A  Christian  should  he  careful  to  pro- 
jit  hy  good  example. 

All    sanctity,   all  light,    is    not    extin- 
guished in  Israel.     We  find  even  in  the 
world  examples  of  virtue,  and  pious  and 
faithful  Christians — in   a  small  number, 
it  is  true,  but  this  is  the  small  number  of 
the  elect.     Wc  should  profit  by  their  ex- 
ample, and  say  to  ourselves — Non  potcro 
quod  isti  et  istcB  ?     Wh\     annot  I  live  as 
holily  as  such  and  such  persons  who  are 
in  the   same  state  of  life?     Nothing    is 
more  easy  than  to  discern  between  good 
and  bad  example.     Take  the  gospel  and 
compare  the  example  with  the  rule.     If 
it  be  conformable  to  it,  you  should  follow 
it,  and  profit  by  it.     If  it  differs  from  it 
ever  so  little,  it  is  a  bad  example. 


le  may 
f  their 

to  pro- 

extin- 
\n  the 
LIS  and 
umber, 
iher  of 
eir  ex- 
potcro 
live  as 
ho  are 
ling  is 
n  good 
►el  and 
ale.  If 
follow 
from  it 
le. 


FOR   JANUARY. 


49 


JANUARY  24. 

ON  THE  EXAMPLE  OF  THE  MULTITUDE. 

I.    We  easily  console    ourselves   by  the 
example  of  the  multitude. 

It  is  a  torrent  which  drags  us  along.— 
We  fancy  we  are  at  liberty  to  march  in 
the  track  of  the  greater  number  ;  we  are 
afraid   of  appearing  singular;    we  look 
upon  the  ordinary  conduct  of  men  as  an 
example  which  justifies   us.     We  forget 
this  maxim  which  is  so  reasonable  and 
so  true— that  in  order  to  be  right  we  must 
not  follow  the  most  frequented,  but  the 
surest  road.     Non  qua  itur,  sed  qua  eun- 
dum  est, 

II.     This  example  of  the  multitude  should 
rather  fill  you  with  alarm  than  confidence  • 

Since  Jesus  Christ  has  laid  down  the 
conduct  of  this  multitude  as  an  infalliole 
mark  of  reprobation.  Because  he  has 
warned  us  that  the  far  greater  number 
walk  in  the  broad  and  spacious  road  that 
leads  to  hell.  Whence  it  follows,  thrt 
1 '- 1 


.1 1 


50 


MEDITATIONS 


we  must  have  a  singular  virtue,  and  lead 
a  life  entirely  diiferent  from  the  world,  in 
order  to  be  s^^^ved. 

JANUARY    25. 

ON  SINGULARITY. 

I.    There  is  a  vicious  singularity  which 
we  ought  to  avoid. 

The  exjterior  practices  of  religion  may 
vary  according  to  the  different  states  in 
which  we  are  placed  by  Providence,  i 
Christian  piety  has  neither  the  same  ef-  i 
fects  nor  the  same  duties  in  the  world  as 
in  the  cloister,  or  in  the  secrecy  of  soli- 
tude as  in  the  commerce  of  society.  Such 
an  action,  such  an  exterior  practice  of 
piety  is  holy,  generous,  heroic ;  but  it  is 
not  suitable  to  your  state.  You  should 
therefore  abstain  from  it.  Remain  al- 
ways within  the  limits  of  a  sound  discre- 
tion, be  satisfied  with  observing  the  law 
of  God,  with  simplicity,  and  without  eclat, 
pomp  or  affectation. 


s^'gi^*. 


FOR    JANUARY. 


51 


II.     There  is  a  necessary  singularity  of 
which  we  should  not  be  ashamed,  ^ 

It  is   that  which  distinguishes  our  life 
and  conduct  from  those  of  sinners.    There 
is    so  much  disorder   in    the  world,  that 
the  most    simple   piety,    which  ought  to 
be    most    common,    appears  singular    in 
its  eyes.     But  this  is  a  singularity  which 
IS  necessary    and   indispensable,  and  for 
which    a  Christian    should    never  blush. 
All  men  are  subject  to  the  law  of  God ; 
and  when  we'remain  within  the  letter  of 
this   law,  without  making  any  addition 
to  it,  if  the  world  advise  us  to  recede,  we 
should  not  listen  to  its  voice.     This  would 
be  to  blush  for  the  gospel,  to  sacrifice  re- 
ligion   to  a  weak  complaisance  for  this 
world  that  is  reproved  and  cursed  by  God, 
a  world  which  condemns  without  distinc- 
tion everything  that  is  opposed  to  its  er- 
rors and  its  vices. 


-t»««5^^S*. 


)( 


52 


MEDITATIONS 


JANUARY  26. 

ON    THE    DIFFERENCE    BETWEEN    MORTAL 
'      AND    VENIAL    SIN. 

I.    All  sins  are  not  equal ;  some  are  mor- 
tal and  others  venial. 

God  does  not  view  in  the  same  light 
the  lie  of  excuse  and  the  black  calumny, 
distractidn  at  prayer,  and  the  total  aban- 
donment of  that  sacred  duty.  Mortal 
sin  is  the  death  of  the  soul ;  it  deprives 
it  of  the  light  of  grace.  Venial  sin 
places  it  only  in  a  state  of  languor  and 
weakness :  the  one  renders  it  entirely 
odious  to  its  sovereign  Master ;  the  other 
merely  makes  it  disagreeable  in  his  eyes. 
With  the  one  you  cannot  receive  any 
sacrament  without  profaning  it  by  sacri- 
lege ;  with  the  other  you  derive  less  fruit 
from  the  sacrament  because  you  receive 
it  with  less  purity.  The  one  is  like  death, 
which  totally  destroys ;  the  other  like 
sickness,  which  weakens  the  body  without 
destroying  it.     The  one  will  be  punished 


in  the  next  life  by  eternal  sufferin^sTThe 
other  by  most  vigorous  pains,  but  of  lesser 
duration. 

11.  This  difference  should  not  prevent 
you  from  having  a  great  horror  of  venial 
sin. 

1st.  It  is  always  an  offence  a-ainst 
t^od;  should  we  require  any  other  con- 
sideration to  make  us  hate,  fear,  and  avoid 

u  .u       .         '""'^    ""'    '''"'-'^y^    certain' 
whether  this  sin,  which  seems  venial  to 

us,  does  not  appear  mortal  before  our 
sovereign  Judge ;  his  thoughts  and  judg- 
ments are  as  far  removed  from  ours  as 
heaven  is  from  earth.  He  perceives  in 
our  actions  a  thousand  defects  which 
escape  our  notice,  because  we  are  guided 
by  the  false  ligl,ts  of  our  self-love.  3d 
Venial  faults,  when  multiplied  by  our 
neglect  and  tepidity,  insensibly  dispose  us 
for  great  crimes,  according  to  that  saying. 

He  that  despises  small  faults  will  fall 
by  httle  and  little  into  great  ones  " 


li 


JANUARY  27. 

ON  ATTACHMENT  TO   VENIAL  SIN. 

I.  In  what  does  this  attachment  consist  ? 

In  committing  voluntarily  and  habi- 
tually, without  scruple  or  remorse,  a  sin 
that  appears  light  in  our  eyes  ;  in  confess- 
ing it  without  sorrow  or  any  desire  of 
correction  ;  in  saying  to  ourselves  :  "  This 
is  only  a  venial  sin,  I,  therefore,  need  not 
be  afraid  to  commit  it."  It  is  thus  we 
accustom  ourselves  to  numberless  lies  in 
conversation,  distractions  in  prayer,  negli- 
gences in  the  service  of  God,  and  the 
practice  of  our  duties.  vVe  do  not  wish 
to  fail  in  what  is  essential,  but  we  neglect 
everything  else,  and  look  upon  it  as 
nothing. 

II.  This  attachment  is  very  criminal  in 
the  sight  of  God. 

1st.  If  a  sin  of  frailty  be  an  evil,  what 
must  not  one  be,  that  is  committed  through 
habit,  and  with  reflection  ?  2d.  Is  it  Tby- 
ing  God,  is  it  showing  that  we  have  the 


FOR   JANUARY. 


least  idea  of  the  respect  and  obedience 
which  we  owe  him,  is  it  observing  the 
first  commandment,  to  fall  habitually  and 
voluntarily   into  all   venial   faults  when 
occasion  offers,  because  they  are  not  great 
crimes  ?     What  would  a  king  think  of  a 
subject  who  promised  to  obey  him  in  such 
a  limited   manner,  that  he  would  abstain 
only  from  crimes   that  deserved  death? 
3d.    It   is  very   much  to  be  feared,  that 
those,  who  are   so  strongly  attached  to 
venial  sins,  are  not  in  the  state  of  grace. 
And  if  the  case  be  so,  what  should  not  a 
person  do  to  correct  such  a  disposition  ? 
Let    us,    therefore,    pass    over   nothing. 
Every   thing   is    great  in  the  service  of 
God  ;  every  thing  in   it,  is  of  the  utmost 
importance  to  our  souls. 

JANUARY  28. 

ON    PURITY    OF    HEART. 

I.  Purity  of  heart  is  rather  an  assemblage 
of  all  virtues  than  of  one  in  particular. 
It  is  for   this  reason  that  it  alone  can 


iil 


56 


MEDITATIONS 


render  us  worthy  of  the  vision  and  enjoy- 
ment of  God  in  heaven.  "  Blessed  are 
th(^  clean  of  heart,  (says  the  Saviour,) 
for  they  shall  see  God."  Why  is  this 
vision  of  God  promised  only  to  those  who 
have  a  pure  heart  ?  Will  it  not  be  granted 
to  the  humble,  the  charitable,  the  peni- 
tent,  and  mortified  ?  Yes,  undoubtedly  ; 
but  Jesus  Christ  here  speaks  of  purity  of 
heart  alone,  because  it  alone  comprises 
all  other  virtues.  If  you  have  a  pure 
heart  you  must  of  necessity  be  humble, 
patient,  charitable,  penitent,  and  mor- 
tified. 

II.  Purity  of  heart  forms  an  union  of  all 
virtues,  without  any  mixture  of  vice. 

This  exemption  from  mixture  and 
change  is  what  properly  constitutes  the 
essence  of  purity— elements  are  pure  when 
they  have  received  no  change  which 
would  affect  the  simplicity  of  their  nature. 
Light  is  pure  when  it  is  obscured  by  no 
cloud.  Faith  is  pure  when  it  is  submis- 
sive to  all  revealed  truths,  without  any 


ii 


k 


FOR    JANUARY. 


57 


mixture  of  error.  Charity  is  pure  when 
it  is  attached  to  God,  without  any  divi- 
sion of  its  love.  This  purity  of  heart  ad- 
mits no  thouf^ht  or  desire  which  could 
wound  the  delicacy  of  grace.  The  least 
criminal  attachment,  the  smallest  vice 
established  in  the  soul,  is  sufficient  to 
destroy  it. 

JANUARY  29. 

ON     THE     MEANS     OF    ACQUIRING     PURITY    OF 

HEART. 

I.   Tkosc  means  are  an  extreme  vigilance 
over  ourselves. 

"  My  son,"  said  the  wise  man,  "  guard 
your  heart  with  all  possible  care,  because 
from  it  proceeds  life."  And  what  life  ? 
The  life  of  grace.  One  single  thought, 
one  single  desire,  one  look,  one  word  Con- 
trary to  the  law  of  God,  is  able  to  take 
away  from  you  this  precious  and  super- 
natural life,  which  is  preserved  only  by 
purity  of  heart.  Be  always,  therefore, 
attentive  both  within  and  wi'th^nt     r^i^^^ 


58 


MEDITATIONS 


all  the  avenues  of  your  heart  and  all  the 
doors  of  your  senses  to  the  enemy  of  your 
salvation,  who  endeavours  to  enter  in. 
His  poisonous  breath  is  every  where,  and 
is  always  ready  to  infeet  you.  Place, 
therefore,  a  bridle  on  your  desires  and  a 
gate  upon  your  lips,  that  your  heart  may 
not  be  ^profaned,  cither  by  the  disorder  of 
your  thoughts,  or  the  indecency  and  malice 
of  your  discourses. 

II.    Constant   recourse   to  the   grace    of 
God. 

Weak  and  frail  man  can  never  preserve 
purity  of  heart  in  the  midst  of  the  dangers 
of  the  world,  if  he  be  not  continually 
aided  and  sustained  by  grace  ;  he  will 
fall,  he  will  go  astray  every  moment,  if  it 
do  not  come  to  his  succour.  He  should, 
therefore,  implore  it  ;  nothing  should  pre- 
vent him  from  raising  up  his  heart  to  God 
to  say  to  him  :  "  Do  not  abandon  me,  O 
Lord,  to  my  own  weakness."  Be  always 
with  me  that  you  may  enable  me  to  pre- 
serve the  purity  of  a  heart   which   you 


FOR    JANUARY. 


59 


have  created  only  for  yourself,  and  which 
should  belong  to  you  alone. 

JANUARY  30. 

ON  THE  PURITY  OF  THE  BODY. 

I.  A  Christian  should  have  a  horror  of 
all  sins  contrarij  to  this  virtue,  because  his 
body  has  become  by  baptism  the  temple  of 
the  Holy  Ghost. 

In  Scripture,  the  creation  cf  the  world 
IS  specially  attributed  to  the  Father,  the 
redemption  to  the  Son,  and  the  sanctifica- 
tion  to   the   Holy  Ghost,  who  is  for  this 
reason    called   "  the   Sanctifying  Spirit."  I 
Thus,   at   the  very  moment  a   person   is  I 
baptized,  he  is  sanctified,  and  the  Holy 
Ghost   takes   possession  of  his  body  and  i 
souL—You  have  been  washed  and  sanc- 
tified and  justified   in   baptism,   said   St. 
Paul,  by  the  virtue  of  the   Holy  Ghost. 
Now  this    consecration,   though   interior 
and  hidden,  is  still  more  efficacious  than 
the  consecration  of  churches  and  altars, 
which  we  behold  every  day.— And  if  we' 


Ili 


60 


MEDITATIONS 


fear  to  profane  those  exterior  temples, 
how  much  more  should  we  not  dread  to 
place  the  idol  of  pleasure  in  a  body  where 
the  Holy  Ghost  has  taken  up  his  abode  ! 

II.  Because  his  body  becomes  by  com- 
munion the  Body  of  Jesus  Christ  himself. 

The  union  of  our  flesh  with  that  of 
Jesus  Christ,  which  takes  place  in  this 
sacrament,  is  so  perfect  that  it  is  impos- 
sible to  conceive  any  thing  more  strict  and 
intimate.  "Shall  I  therefore  take  the 
members  of  Christ  and  make  them  the 
members  of  a  harlot?"  asks  St.  Paul. 
You  cannot,  therefore,  any  longer  profane 
your  flesh  without  defiling,  and  at  the 
same  time,  crucifying  his  flesh  a  second 
time. 

JANUARY  31. 

ON    THE  SEVERITY    OF    GOd's    JUDGMENT. 

I.  Judge  of  it  by  these  words  of  Jesus 
Christ,  which  relate  to  sins  of  thought: 
"  You  have  heard  that  it  hath  been  said 
to  them  of  old  :  Thou  shalt  not  commit 


■$^m:. 


FOR    JANUARY. 


61 


adultery  ;  but  I  say  to  you :  Whosoever 
looks  at  a  woman  so  as  to  lust  after 
her,  hath  already  committed  adultery  in 
his  heart." 

Thus  a  look,  a  thought,  a  desire,  is  suf- 
Tioient  to  render  us  guilty  of  a  grievous 
crime  in  the  eyes  of  our  Sovereign  Judge. 
What,  then,  must  it  be  to  spend  an  entire 
life  in  the  fixed  and  persevering  habit  of 
those  frightful  disorders,  thos<.  abominable 
crimes,  which    make   nature    blush,   and 
which  bring  trouble,  disgrace,  and  deso- 
lation, on  families?     What  must  it  be  to 
repeat     those    crimes    perpetually,    and 
multiply  them  beyond  the   hairs  of  our 
head  ? 

11.    Judge  of  it  by  those  other  ivords  of 
Jesus  Christ,  whkh  regard  sins  in  word: 
"  You  have  heard  that  it  has  been  said  to 
them  of  old :  Thou   shalt  not  kill ;  but  I 
say  to  you,  whosoever  shall  call  his  bi'o 
ther  fool,  shall  be  guilty  of  hell  fire." 

It  is  the  Sovereign   Judge  who  speaks 
and  pronounces  these  decrees.    Who  shall 


62 


MEDITATIONS 


not  fear,  O  Lord,  the  severity  of  thy  jus- 
tice ?  Thou  wilt  punish  not  only  the  bar- 
barous and  cruel  act  of  the  hand  that  is 
steeped  in  an  enem/s  blood,  but  also 
according  to  their  degree  of  malice,  in- 
jurious words,  words  of  wrath  and  in- 
dignation, which  have  given  pain  to  our 
neighbour. 

\       FEBRUARY  L 

ON    MURDER. 

I.  **  Thou  Shalt  not  kill;'  says  the  Lord. 

This  law  prohibits  all  external  murders 
and  consequently,  1st,  Suicide,  by  which 
life  is  destroyed  in  order  to  put  an  end  to 
suffering.    2d,  Duels,  in  which  those  who 
provoke,  authorize  or  approve  of  them 
are  included.     3d,  Precipitation,  neglect! 
or  prejudice,  in  those  trials  which  affect 
the  life   oi  man,  and  sometimes  of  many 
men  together  ;  such  was  the  unjust  decree 
by  which  Assuerus  commanded  the  mas- 
sacre of  all  the  Jews  at  the  instance  of 
the  cruel  Aman.    4th,  Wars,  which  are 


enkindled  only  by  ambition,  or  an  un- 
bridled desire  of  obtaining  illegitimate 
power. 

IL    Tliis  law  equally  prohibits  internal 
murders  which  are  committed  in  the     art. 

By  desiring  the  death  of  an  enemy  who 
has  offended  or  persecuted  us — by  desir- 
ing the  death  of  a  husband  or  wife  whose 
conduct  seems  odious  and  insupportable 
to  us — by  wishing  for  the  death  of  a 
parent  (who  would  believe  it  possible  ?) 
whom  we  are  too  long  waiting  to  suc- 
ceed ;  for  to  what  excess,  O  great  God, 
will  not  the  heart  lead  when  covetous- 
ness  prevails  in  it !  And  of  what  horrors 
is  not  that  soul  capable  which  thou  aban- 
donest,  because  thou  dost  abandon  it ! 

FEBRUARY    2. 

OK    SWEARINC. 

I.    Swearing  is  forbidden  by  the  law  of 
God.     "  8wear  not  at  all"  says  the  Lord. 

Consider  1st,  The  oaths  that  are  for- 
bidden bv  this  DTohibition.     It  is  nftrtnin 


64 


MEDITATIONS 


that  it  does  not  regard  those  oaths  which 
lawful  authority  requires  us  to  make,  on 
proper  occasians  where  the  laws  are  to 
be  supported.     We  then  call  God  to  wit- 
ness the  truth  of  our  statements,  either 
by  lifting  up  our  hand  towards  heaven 
or  by  swearing  on  his  holy  Gospel,  be- 
cause we  are  authorized  to  do  so  by  a 
power  which  comes  from  God.    2d,  What 
God  condemns,  are  unnecessary  oaths  in 
which  God's  name  is  taken  in  vain ;  im- 
precations and    execrable    blasphemies. 
How  many  are  there,  who  from  habit 
cannot  open  their  lips  without  an  oath, 
and  who  cannot  utter  the  most   simple 
truths  without    outraging  the    Divinity, 
and   devoting  themselves  to   death   and 
eternal  torments  ! 

II.   Thesp  (yaths  canrtot  he  justified  by  any 
pretext. 

Some  pretend  that  they  swear  and  blas- 
pheme without  thinking  of  it,  or  paying 
any  attention  to  the  meaning  of  their 
words—that  they  do  so    through  levity 


FOR    FEBRUARY. 


65 


and  habit,  but  by  no  means  through  ir- 
reverence.    Those  are    wicked    excuses. 
If  It  be  evil  to  commit  them,  it  is  greater 
evil  to  make  a  habit  of  committing  them. 
Such  a  habit  as  this,   always  indicates 
httle  respect  for  religion— little  regard  for 
the   Majesty  of  the  Most  High  who  fills 
the  universe  by  the  immensity  of  his  pre- 
sence—a senseless  disorder  in  conversa- 
tion, which  can  only  be  the  effect  of  a 
depraved  heart  and  spirit. 

FEBRUARY  3. 

ON    HUNGER    AND    THIRST    AFTER    JUSTICE. 

I.    Every  Christian  should  hunger  and 
thirst  of ter  justice. 

That  is,  he  should  have  not  less  eager- 
ness and  ardour  for  the  gifts  of  grlce 
than  a  hungry  and  thirsty  man  has  for 
the  nourishment  of  the  body.  The  gifts 
of  heaven  which  sanctify  him,  the  virtues 
which  render  him  agreeable  to  God,  are 
always  the  principal  object  of  his  desires. 
With  them  he  is  occupied,  them  bp  «^^i 


Ira 


6* 


J 


66 


MEDITATIONS 


for  them  he  hungers  and  thirsts.  It  fre- 
quently happens  that  those,  who  desire 
the  goods  of  the  body  with  the  greatest 
ardour,  fail  to  obtain  them  ;  but,  when  we 
sincerely  seek  the  goods  of  grace,  we  are 
sure  to  find  them  ;  when  we  ask  them 
with  a  lively  faith,  we  are  sure  to  obtain 
them,  and  we  experience  the  truth  of  that 
saying  of  Jesus  Christ,  "  Blessed  are  they 
who  hunger  and  thirst  after  justice,  for 
they  shall  be  filled." 

II.  It  is  hy  this  spiritual  hunger  and 
thirst,  we  ought  to  judge  of  the  state  of  our 
conscience. 

Am  I  solely  occupied  with  the  desire  of 
my  alvation  ?  Do  I  really  hunger  and 
thirst  after  justice  ?  Can  I  say  to  God 
with  the  same  truth  as  the  prophet,  "  I 
thirst  after  you,  O  Lord  !  as  the  wearied 
stag  thirsts  after  the  fountain  of  water  ?" 
As  a  disrelish  for  food  makes  us  fear  for 
the  health  of  the  body,  so  our  soul  is  in 
danger  of  losing  sanctity  and  justice  if  it 
cease  to  desire  them. 


) 


t 


?" 


FEBRUARY  4. 

ON    THE    EYE    THAT    SCANDALIZES. 

L    By  the  eye,  that  scamMizes,  is  meant 
every  occasion  that  leads  into  sin. 

If  you  seek  for  this  occasion  you  will 
fall  by  your  own  weakness,  which  is  al- 
ready too  great,  but  which  becomes  still 
greater  by  the  danger  of  the  occasion. 
Eve  violated  the  command  of  tlie  Lord, 
because  she  approached  the  tree,  because 
she  entered  into  conversation  with  the 
serpent.  The  seduction  of  discourse  joined 
to  the  presence  of  the  object,  easily  tri- 
umphs over  weak  and  wavering  virtue. 

II.   You  will  fall,  from  being  deprived  of 
the  graces  of  God. 

If  it  be  the  order  and  will  of  God,  if  it 
be  the  duties  of  your  state  that  place  you 
in  the  occasion  of  sin,  you  act  with  con- 
fidence, because  the  Lord  is  with  you. 
But  if  you  seek  it  yourself,  if  you  are 
placed  in  it  by  choice  and  passion,  do  not 

exnect  thnt  CXnA  «r;n  ««^ 

^ —   >_-,,..„i  TTiti  «.\^-o\jiiipu,uv  you,  or 


( 

I  / 

I 

1 

X 
\ 


68 


MEDITATIONS 


be  near  you.  He  will  withdraw  that  all- 
powerful  hand,  without  which,  you  cannot 
support  yourself,  and  you  will  fall  into 
the  abyss. 


IMMEDIATE 


FEBRUARY  5. 

ON    SEEKING    VOLUNTARILY     THE 
OCCASION    OF     SIN. 

I.  Ewry  immediate  occasion  of  sin  is  not 
voluntary. 

There  are  some  which  one  meets  with- 
out seeking  them,  by  chance  ;  such  was 
that  in  which  the  chaste  Susanna  was 
once  exposed,  when  she  bathed  in  her  fa- 
ther's garden.     She  was  not  thinking  of 
it,  when  all  on  a  sudden  she  found  herself 
in  the  occasion  of  committing  a  crime 
which  she  held  in  abhorrence,  the  very 
idea  of  which  was  sufficient  to  make  her 
virtue    tremble.      There    are    others    to 
which  one  is  exposed  by  the  duties  of  his 
state,  by  the  necessities  of  habitual  inter-  | 
course  with  men.     Cau  one  live  in  the 
world,  and  above  all  in  the  great  world. 


FOR    FEBRUARY.  (^q 

without  meeil^.^^^  tu:^r^~^„f 
scandal,  those  unlortunate  occasions  of 
offending  God  ? 

II.   The  immediate  occasions  of  sin  which 
wc  voluntarily  seek,  is  a  sin  in  itself. 

This  is  an  indubitable  principle  of 
Ohnstmn  raoral.ty,  in  reference  to  which 
you  have  tw  ,  dangers  to  ,i  void.  The  first  | 
IS,  to  persuade  yourself  falsely  that  the 
immedmte  occasion  of  sin  which  you 
voluntarily  seek  is  a  necessary  and  inevi- 
ab  e  occasion.  The  second  is,  to  imagine 
that  an  immediate,  is  only  a  remote  oc 

Christ  did  St.  Peter  when  he  said  to  him: 
Thou  wilt  deny  me  thrice."  You  will 
fall  in  such  and  such  an  occasion.  And 
we  answer  with  that  blind  presumption 
which  was  so  fatal  to  the  prince  of  the 

Apostles:    No,  there  is  nothing  to  fear, 
i  will  not  deny  thee. 


i! 


I'  * 


r 


}i" 


70 


MEDITATIONB 


FEBRUARY  6. 

ON    TWO    SORTS    OF    IMMEDIATE    OCCASIONS. 

I.  Those  that  are  dangerous  for  every 
one : 

Because  they  bring  us  so  near  to  crime, 
and  place  us  in  such  danger  of  committing 
it,  that  we  cannot  avoid  it  without  a  par- 
ticular grace  from  God,  and  an  extra- 
ordinay  effort  on  our  part.— It  is  then  we 
are  obliged  to  shun  and  avoid  the  occa- 
sion. "  He  that  loves  the  danger  will 
perish  therein."  Observe  that  he  does 
not  say :  He  that  is  found  in  danger  will 
perish,  but  he  that  loves  and  seeks  it ; 
because  there  are  some  dangers  ne  cessary 
and  inevitable,  dangers  connected  with 
our  state,  over  which,  without  having  it 
in  our  power  to  tly  from  them,  we  may 
triumph  by  the  assistance  of  grace. 

M'  Those  which  are  dangerous  only  to 
us,  and  in  reference  to  our  personal  dis- 
positions, particular  inclinations,  our  charac- 
ters and  habits. 


FOR    FEBRUARY. 


71 


Such  an  occasion  will  not  be  an  imme- 
diate occasion  for  others,  but  it  will  be  so 
I  for  us.     Do  not  therefore  say,  "  why  is 
such  a  thing  forbidden  to  me  more  than 
to  so  many  others  who  make  no  scruple 
of  It,  and  who  are  considered  persons  of 
piety  r    It  may  be  replied  to  vou,  that 
you  know  by  experience  that  such  an  oc 
casion   is    sufficient    to    make  you   lose 
grace,  that  you  have  always  yielded  to 
It;     and     that,    therefore,     you    should 
avoid  it. 

FEBRUARY  7. 

ON     AVOIDING     THE     IMMEDIATE    OCCASIONS    OF 

SIN. 

I.  Banger  of  those  occasions. 

1st,  They  are  so  connected  with  sin 
that  we  should  look  upon  them  as  sin  it- 
self.  To  encounter  them,  therefore,  is  in 
some  measure  to  consent  to  the  loss  of 
your  soul. 

2d,  They  not  only  make  us  commit  sin, 
but  they  make  it  become  a  habit,  because 


T2 


MEDITATIONS 


th(')  df'slro^^  in  a  moment  the  resolutions 
w('  have  i'ormed,  and  the  promises  we 
have  made  to  God,  to  renounce  sin.  You 
have  come  from  the  tribunal  oi' penance  ; 
you  believe  that  you  have  been  reconciled 
with  God,  you  have  promised  not  to  of- 
fend him  again.  But  if  you  seek  the  im- 
mediate occasion  of  sin,  although  you 
might  avoid  it,  your  resolutions  and  pro- 
mises will  be  speedily  forgotten. 

11.    Advantage  of  flying  from  those  oc- 
casions. 

It  banishes  sin  from  our  heart ;  it  pre- 
serves us  in  the  grace  of  God.  It  insures 
our  reconciliation  with  him,  and  the  sin- 
cerity of  our  penance.  Is  there  any  con- 
nection, any  society,  any  reading,  any 
charm  of  conversation  which  we  should 
not  sacrifice  to  such  great  advantages  / 
Fly  from  sin,  said  the  wise  man,  and  con- 
sequently from  the  occasion  which  will 
induce  you  to  commit  it,  as  venomous 
serpents  whose   bite    is  mortal.     We  tiy 


Dlutions 
ises  wo 
I.  You 
!  nance ; 
jonciled 
t  to  ot- 
the  im- 
igh  you 
nd  pro- 

hosc  oc- 

it  j)re- 
insuros 
the  sin- 
riy  con- 
g,    any 

should 
itages  / 
id  coii- 
;h  will 
lomous 
We  tiy 


1^ 


FOR  FEBRUARY. 


73 


from  them,  and  abhor  them,  although  they 
may  be  concealed  under  flowers, 

FEBRUARY  8. 

ON    THE    OBLIGATION    OP     AVOmiNG    THE    IM- 
MEDIATE   OCCASION    OF    SIN. 

I.   This  obligation  is  indispensable. 
Could  Jesus  Christ  have  given  us  this 
more  clearly  to  understand  than  when  he 
said :  "  If  your  right  eye  be  to  you  an  oc- 
casion of  scandal,  pluck  it  out,  and  cast 
it  away  Irom  you:  and  if  your  right  hand 
scandalize  you,  cut  it  off  and  cast  it  away 
from  you?"     The  reason  which  he  gives 
is  decisive  and  evident.     It  is  "  because  it 
is  better  for  you  to  be  deprived  of  one  of 
your   members   than  be  cast  into  hell." 
You  must  then  either  part  with  ihis  eye 
or  hand  that  scandalizes  you,  and  which 
is  to  you  an  occasion  of  falling,  or  you 
must  resolve  to  be  precipitated  into  hell. 
Ought  you  hesitate  for  a  moment  ?     And, 
moreover,  every  time  that  eternal  punish- 
ment is  annexed  to  the  infraction  of  a 


74 


MEDITATIONS 


precept,  is  it  not  evident,  that  the  obliga- 
tion which  it  imposes  is  indispensable  ? 

II.    Tliis  obligation  cannot  he  eluded  hy 
any  pretext. 

This  is  what  you  should  conclude  from 
these  words  of  Jesus  Christ ;— « If  your 
eye  or  your  hand  scandalize  you,  pluck 
out  the  one,  cut  off  the  other,  and  cast  it 
away  from  you."    For  this  precept  is  un- 
doubtedly not  to  be  literally  understood  : 
Jesus  Christ  does  not  oblige  us  to  an  ex- 
terior mutilation  which  would  be  contrary 
to  his  law.     What,  then,    is    the    real 
meaning  of   these    words?    It    is  this: 
Those  objects  which  are  to  you  an  imme- 
diate occasion  of  sin,  cannot  be    more 
dear,  more  precious,  or  more  useful  than 
a  hand  or  an  eye  ;  nevertheless  you  must 
separate  from   them,  no  matter  what  it 
costs  your  self-love. 


FJR    PI  aRUARY. 


75 


FEi>i:CJARY  9. 

ON  THE  ILLU  1  OF  THOSE  PRETEXTS  BY 
WHICH  WE  JUSTIFY  OURSELVES  FOR  NOT 
WITHDRAWING     FROM      THE      OCCASION      OP 

SINS. 

I.   T%ei/  are  interested  pretexts. 

What!    must  I   renounce   for  ever  a 
commerce  that  is  useful  and  advantage- 
ous, nay,  that  seems  absolutely  necessary 
for  the  increase  or  establishment  of  my 
fortune  ?     Vain  pretext !   Nothing  can  be 
more  precious,  or  more  necessary,  than 
the  salvation  of  your  soul.     Am  I  then 
obliged  to  wound  the  feelings  of  persons 
who  have  rendered  me  essential  services, 
and  to  whom  the  laws  of  probity   and 
honour,  which  are  as  sacred  as  those  of 
religion,  oblige  me  to  be  eternally  grate- 
ful ?     Manifest  illusion!     There    is   not, 
and  there  cannot  be,  any  gratitude  which 
would  bind  you,  at  the  expense  of  your 
salvation. 


I'i' 


II.  Pretexts  of  propriety. 

This  change,  this  separation  will  afford 
a  subject  of  conversation  to  the  world. 
Frivolous  pretext !  If  the  connexions  have 
been  public  and  scandalous,  the  scandal 
cannot  be  better  repaired  than  by  a 
public  separation  ;  if  they  have  not  been 
public,  how  can  the  world  talk  about 
what-  it  knows  nothing  of?  But  I  have 
promised  and  kept  my  word,  that  there 
should  be  nothing  criminal  for  the  future 
in  this  connexion.  Foolish  pretence  !  As 
long  as  the  same  occasion  shall  be  present- 
ed, so  long  shall  the  same  disorder  continue. 

FEBRUARY  10. 

ON    THE    HAPPINESS    OF   THE   JUST. 

I.  This  happiness  of  the  just  does  not 
consist  in  an  exemption  from  the  suffei'ings 
and  inconveniencies  of  life. 

Because,  1st,  Experience  teaches  us 
that  they  sometimes  endure  as  much  and 
even  more  than  sinners.  2d,  Because  we 
see  them  every  day  included  with  sinners 


i  n 


[  afTord 

world. 

ns  have 

icandal 

by  a 
>t  been 

about 
I  have 
t  there 
future 
;e  !  As 
resent" 
itinue. 


ws  not 
'erings 

es  us 
\i  and 
:se  we 
inners 


FOR    FEBRUARY. 


77 


in  public  calamities,  such  as  plagues,  fa- 
mine, and  war,  conflagrations  and  ship- 
wreck. 3d,  Jesus  Christ,  so  far  from  as- 
suring them  that  they  shall  be  exempt 
from  suffering  in  this  life,  tells  them  on 
the  contrary  that  they  shall  pass  their  life 
in  s.  Tering.  '•  You  will  weep  and  be  af- 
flicted," said  he  to  his  disciples,  "  but  the 
world  shall  rejoice." 

11.    In  what,  then,  does  the  happiness  of 
the  just  consist? 

In  this:     1st.    That  God  gives  them  a 
strength  and  courage  proportioned  to  the 
magnitude  of  the  evils  which  they  have 
to  endure.     2d,   In  their  being  supported 
and  cheered  by  the  hope  of  a  happy  time 
to   come.     Hence    Jesus    Christ    added: 
"  But  your  sorrow  shall  be  changed  into 
joy."     Their  present  happiness  is,  there- 
fore, founded  on  their  future  consolation. 
Without  being  exempt  from  pain  or  af- 
fliction,  they   are   truly  happy,   because, 
sustained   by   Christian   hope,  they   look 
upon  their  afflictions  as  a  pledge  of  that 


m 


■.#•■' 


*»Miiiii1ii'i4i 


I 


78 


MEDITATIONS 


bliss  which  is  promised  them  according  to 
this  sentence:  "Blessed  are  they  who 
weep,  for  they  shall  be  comforted."  We 
forget,  or  rather  we  disown,  in  some  man- 
ner, those  great  truths,  every  time  that  we 
complain  or  murmur  in  our  sufferings. 

FEBRUARY  11. 

ON  TrfE  SENTIMENTS  WHICH  A  CHRISTIAN 
SHOULD  ENTERTAIN  WITH  REGARD  TO  THE 
RICHES    AND    GRANDEUR    OF    THE    WORLD. 

I.  He  should  not  esteem  them  for  their 
own  sake. 

This  would  be  to  judge  of  them  like 
worldlings,  who  look  upon  those  that 
possess  these  frivolous  advantages  as  pri- 
vileged souls.  It  is  this  prejudice  that 
makes  such  a  number  of  the  great  imagine 
that  they  are  a  k  .d  of  divinities,  before 
whom,  other  men  should  fall  down  and 
adore.  False  and  pernicious  notion ! 
which  has  caused  in  every  age  the  misery 
of  the  human  race,  and  which  is  no  less 
contrary  to  the  lights  of  reason  than  to 


i 


I 


FOR   FEBRUARY. 


79 


the  principles  of  religion,  and  the  true 
sentiments  of  nature. 

II.  A  Christian  esteems  the  riches  and 
grandeur  of  the  world  only  by  the  good 
use  that  is  made  of  them. 

He  does  not  look  upon  a  poor  man  as 
the  outcast  of  heaven,  because  he  is  the 
outcast  of  the  world ;  he  does  not  judge 
of  the  difference  of  conditions  by  their 
apparent  display,  but  by  their  use.  Po- 
verty, sanctified  by  virtue,  appears  in- 
finitely preferable  in  his  eyes  to  riches 
that  are  abused ;  and  he  does  not  consi- 
der a  man  worthy  of  his  esteem  for 
having  been  born  great,  or  for  being 
in  grandeur  or  wealth,  unless  he  usefully 
employ  them  for  the  good  of  mankind, 
and  his  own  salvation. 

FEBRUARY  12. 

ON    TL1"    AFFAIR  OF    SALVATION. 

I.  It  is  the  most  essential  and  important 
that       can  have  in  this  world. 

Everything  else  passes  away;  every- 


80 


MEDITATIONS 


thing  else  has  an  end :  our  life  itself  is 
only  a  dream,  which  must  disappear  at 

*:  '^'^   ''--"   o*-  th«   clay   of  eternity, 
^very    moment    that  passes    brings    us 
nearer  to  it,  and  conducts  us  to  the  gates 
either  of  heaven   or   hell.     On   the' one' 
s.de  ^ve  are  attracted  by  the  most  mag- 
mfieent  promises,  and  the  most  glorious 
hopes ;  we  are  terrified  on  the  other  by 
^he  most  frightful  threats.     What  is  more 

woithy  of  our  cares  and  our  reflections, 
than  a  happy  or  miserable  eternity? 
"What  will  it  profit  a  man,"  «ays  the 
Savmur,  "to  gain  the  whole  world,  if  he 
lose  h,s  own  soul  ?"  Ls  this  made  the 
subject  of  reflection  ?  Have  I  hitherto 
mediated  upon  it  in  the  manner  that  an 

detrU ,  ""'   ™''"'"'*   consequences 

n.    The  affair  of  salmtion  is  one  of  all 
otners  the  most  neglected. 

We  are  seriously  occupied  with  the 
affairs  of  the  world ;  we  labour,  we  dis- 
quiet  and  trouble  ourselves  to  make  th«m 


one 


FOR    FEBRUARY. 


81 


succe(^d ;  we  continually  think  and  speak 
of  them,  and  we  forget   and  neglect  the 
affair  of  salvation.     Ah  !  if  we  were  to 
weigh  in  a  just  balance  the  goods  of  the 
present  and  those  of  a  future  life,  how  we 
should  blush  for  thus  misplacing  all  our 
cnres  and  labours— for  employing  all  our 
strength  of  mind  and  body  to  acquire  those 
goods  which  death   will  tear  from  ns  for 
ever,  without  taking   any  trouble   to  ob- 
U   ,,  that  better  portion,  that  celestial  in- 
heritance that  can  never  be  taken  away  ! 

FEBRUARY  13. 

ON     THE     AFFAIRS     OF     THE     WORLD    COMPARED 
WITH    THOSE    OF    SALVATION. 

I.  The  greatest  affairs  of  the  world 
seem  mean  and  contemptible  when  compared 
with  those  of  salvation. 

There  are  objects  which  arrest  our 
notice  when  we  consider  them  separately; 
but  which  are  hardly  perceived  when 
viewed  with  others  of  greater  magnitude  : 
the  longest  duration   of  time  when  com- 


K~'  ■:,:■ 


1l. 


m 


82 


MEDITATIONS 


Pctredwith  that  of  eternity,  appears  but 

anmstant     The  whole  earth  seems  bu 
an  atom  when  compared  with  the  vast 
firmament   by  which    it    i.  ,„„„  J:J 
Thus  all  human  enterprises  are  nothin<. 
when     compared     with     our    salvatio,:.' 
Those   affairs,  so  great  and  so   conside- 
rable,  seem  only  as  children's  play  which 
.lese^ve  not  our  attention,  only  inasmuch 
as  our  duty,  or  the  salvation  of  our  soul 
may  be  connected  with  them. 

II.  We  can  more  easily  succeed  in  ike 
off  airs  of  our  sahation  than  in  those  of  th* 
ivorld.  •' 

In  infinity  of  unforeseen  and  unavoid- 
able circumstances  disconcerts  our  pro- 

snrinl   f   '^"T"^  """'radictions   which 
^pnng  from  the  passions    of  men,    op- 
pose themselves  to  the  execution  of  our 
'!'»s.gns.     The  evils  which  we  dread,  be- 
fall u«,  and  the  goods  which  we  desire 
r^cape  „.     The  affair  of  salvation  alone' 
P    '•"ated  solely  between  God  and  man  : 
God,  who  attracts  him  by  his  grace  and 


j§ 


rj»  .r«'«\.«.. 


^ars  but 
3ms  but 
he  vast 
iunded. 
nothing, 
vation. 
onside- 
which 
smuch 
r  soul, 

in  the 
of  the 

ivoid- 
'  pro- 
vhich 
.    op- 
f  our 
,  be- 
3sire, 
tlone 
nan : 
and 


who  rewards  even  his  desires  ;  and  man, 
who  has  it  always  in  his  power  to  follow 
the  attractions  of  this  grace  in  order  to 
devote  himself  to  God.  "When  I  desire 
to  be  rich,"  said  St.  Augustine,  "I  still 
have  to  mourn  in  poverty  ;  when  I  wish 
to  be  exalted,  my  ambition  does  not  pre- 
vent me  from  being  humbled  in  the  dust. 
But  to  possess  you  for  ever,  O  my  God  ! 
I  have  only  to  wish  it  sincerely,  and  to  ask 
it  humbly,  and  there  is  no  doubt  of  my 
attaining  my  desire." 

FEBRUARY  14. 

ON  TWO  RULSS  WHICH  A  CHRISTIAN  SHOULD 
OBSERVE  TO  WORK  OUT  HIS  SALVATION  IN 
THE  WORLD. 

I.  The  first  is,  to  prefer  the  care  of  his 
salvation  to  that  of  worldhj  cares,  when 
those  two  cares  are  incompatible. 

If  an  affair  proposed  to  you  be  incom- 
patible with  the  care  of  your  salvation ; 
if  it  prevents  you  from  attending  to  it ;  if 
you  cannot  undertake   or  embark  in  it 


84 


MEDITATIONS 


withoul  committing  fraudt  and  injustice, 
violence  and  cruelty,  no  matter  how  ad- 
van  tago  us  it  may  be,  you  must  renounce 
it.  To  engage  or  participate  in  such  an 
iiffiiiv  would  be  to  prefer  the  w^orld  to  God, 
the  advantages  of  the  world  to  those  of 
eternity,  and  the  interests  of  earth  to  the 
salvation  of  your  soul. 

II.    The  second    is,     to    refer   all  your 
worldly  cares  to  your  salvation. 

In  order  to  labour  efficaciously  for  our 
salvation,  must  we  renounce  altogether 
our  worldly  cares  ?  By  no  means :  be- 
cause the  very  care  of  your  salvation 
obliges  you  not  to  neglect  those  that  are 
annexed  to  your  condition.  You  should 
then  apply  yourself  to  them,  and  this 
very  application,  if  referred  to  God,  will 
be  conducive  to  your  salvation.  If  in  all 
your  actions  you  seek  only  to  obey  and  to 
please  him,  yowv  various  labours  will 
have  but  the  same  end,  and  will  be  inse- 
parably connected  with  the  affairs  of  your 
salvation. 


\». 


injustice, 
how  ad- 
renounce 
I  such  an 
Id  to  God, 
D  thos(i  of 
(,h  to  the 

all  your 

[y  for  our 
i  together 
ans :  be- 
salvation 

that  are 
u  should 
and  this 
jod,  will 

If  in  all 
jy  and  to 
urs    will 

be  hise- 
's  of  your 


FOR    FEBRUARY. 


85 


FEBRUARY  15. 

ON    THE    ACTIONS    THAT  ARE  PECULIAR    TO 
CHUrSTIAN  CHARITY. 

I.    Some  are  interior. 
The  interior  acts  of  Christian  charity 
are,  1st,  A  sincere  joy  at  the  happiness 
and  prosperity  of  our  neighbour,   and  a 
real  sorrow  for  his  sufferings  and  afflic- 
tions.    2d,    A   strong  disposition  to  give 
the  most  favourable  interpretation  to  his 
words  and  actions,    at  least   when   they 
are  not  plainly  culpable.     3d,  A  prompt 
inclination  to  bear  with  his  defects,  and 
to  be  reconciled  to  him  when  he  has  of- 
fended us.     4th,  In  tine,  so  great  an  af- 
fection, that  we  would  be  ready,  when 
circumstances  may  require  it,  to  lay  down  ■ 
our  lives  for  our  brethren,  and  to  sacrifice 
ourselves  for  their  salvation. 

II.    Others  are  exterior. 

The  exterior  acts  are  an  habitual  mild- 
ness and  complaisance  in  our  intercourse 
with  others,  except  when  this  complai-. 


8 


i 


i 


1 » 

It 


ll' 


sanco,  when  carried  to  excess,  would  be- 
come culpable.  2d,  An  extreme  discre- 
tion in  our  language,  in  order  to  preserve 
as  much  as  possible  the  reputation  of  our 
brethren.  3d,  A  ready  and  generous  li- 
berality,  which  spares  nothing  to  comfort 
and  relieve  him  in  his  afflictions.  Such 
is  the  new  commandment  which  Jesus 
Christ  has  given  in  his  gospel.  Such  are 
the  marks  by  which  he  has  said  we  may 
be  known  to  be  his  disciples. 

FEBRUARY  16. 

ON    SINS    OF    HABIT    CONSIDERED    IN    THEIR 

ORIGIN. 

I.     They  take  their   rise  from    trifling 
faults  which  we  do  not  scruple. 

A  person  has  been  educated  in  senti- 
ments of  piety;  he  has  preserved  for 
some  time  the  grace  and  innocence  of  his 
baptism,  nay,  the  very  shadow  of  sin  th  t 
would  destroy  them  was  horrible  in  his 
sight.  He  feared  to  commit  such  sins ;  he 
would  not  dare  even  to  think  of  them. 


S 


--"v^-mwrnf 


voixld  be- 
le  discre- 
preserve 
on  of  our 
lerous  li- 
>  comfort 
s.  Such 
ch  Jesus 
Nuclei  are 
we  may 


THEIR 

trifling 

in  senti- 
ved  for 
e  of  his 
sin  th  t 
J  in  his 
dns ;  he 
f  them. 


FOR    FEBRUARY. 


87 


But  what  happens  ?     He  first  begins  by 
suffering  himself  to  commit  trivial  faults  ; 
he  no  longer  fears    so  much   to  wander 
from  the  strict  paths  of  justice.     He  does 
not  yet  like  to  quit  him,  nor  to  lose  sight 
of  them  altogether  ;     but   he   accustoms 
himself  to  stray  from  th(  m  because  these 
wanderings  do  not  seem  great.     Behold 
what   may   be    called    the    infancy   and 
origin  of  habitual  sins,  of  those  frightful 
vices  that  lead  to  final  impenitence,  and 
that  make  us  lose  the  grace  of  God  with- 
out recovery ! 

II.     Those  small  faults,  when  multiplied^ 
insensibly  lead  to  great  crimes. 

No  one  suddenly  arrives  at  the  height 
of  iniquity ;  we  ascend  to  it  by  degrees. 
We  rise  after  our  first  falls,  but  we  re- 
lapse again ;  and  these  relapses  become 
every  day  more  frequent.  By  those  means 
we  grow  more  hardened  every  day,  ;md 
become  familiar  with  actions,  the  very 
thoughts  of  which  would  make  us  trem- 
ble in  the  days  of  our  innocence.     If  you 


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88 


MEDITATIONS 


Still  possess  this  precious  treasure,  labour 
without  ceasing:  to  preserve  it.  If  you 
have  bad  the  misfortune  to  lose  it  by  sin 
strive  still  more  to  recover  it  bv  penance' 
Banish  for  ever  this  sin  from  your  hear;. 
J  If  It  happens  to  take  root  there,  how 
difficult  will  it  not  be  to  destroy  it ! 

FLBRUARY  17. 

ON    THE    PROGRESS    OF    HABITUAL    SINS. 

I.    Grievous  sins  speedily  pass    into  a 
habit. 

It  requires  no  long  time  for  its  forma- 
tion.    One  gets  more  easily  accustomod 
to  vice  than  to  virtue.     Tlie  latter  com- 
bats all  the  inclinations  of  nature,  virhil.st 
the  former  flatters  them.     The  one  meets 
I  with  nothing  but  resistance  from  us  ;  the 
other  experiences   all   kinds  of   facility 
Should  we,   then,  be   astonished  at   the 
rapid  progress  in  the  career  of  vice  which 
most  men  make  in  a  few  years  ?     "  Alas !" 
says  St.  Augustine,  "I  was  yet  so  youn^ 
and  notwithstanding  was  already  so  great 


-,  -*»•<>»«•«»«»  •«•  JIWs-. 


re,  labour 

t-  If  you 
it  by  sin, 
penance. 

•ur  heart. 

ere,  how 

it! 


r 


SINS. 

5    into  a 

^s  forma- 
Justomed 
ter  com- 

5,  whilst 

le  meets 

us  ;  the 

facility. 

Sit  the 
e  which 
"Alas!" 

young, 
30  great 


FOR    FEBRUARY. 


89 


Tantillus  puer,  et  tantus  pec- 


a  sinner.' 
cator  ! 

II.    Force  of  this  habit. 

It  affords  the  sinner  so  great  a  facility 
of  obeying  its  impulses  that  he  cannot, 
without  extreme  difficulty,  resist  its  im- 
pressions ;  and  when  it  is  deeply  rooted, 
it  becomes  a  ruling  principle  which  ex- 
ercises almost  absolute  power  over  all 
his  actions:  it  is  in  some  respect  a  new 
nature.  It  is  obeyed  without  trouble,  and 
almost  without  reflection.  It  is  a  tree 
which  has  been  bent  so  long  a  time  that 
it  cannot  be  brought  back  to  its  original 
position  wil^hout  an  extraordinary  efl^brt. 
"  Can  the  Ethiopian,"  says  the  Scripture, 
"  change  his  skin,  or  the  leopard  his  :,pots? 
How,  then,  can  you  do  good,  you  who 
have  been  accustomed  to  evil  ?" 

FEBRUARY  18. 

ON    THE    END     OF    HABITUAL    SINS. 

I.   They  lead  to  hardness  of  heart. 
Conscience  is  silent—God  abandons  us 

8*  "     "  '~~ 


^m 


fit 


90 


MEDITATIONS 


"-remorses  disappear.-Forgetfulness  of 
God  and  of  ourselves  usurp  the  place  of 
reason  and  shame.  We  come  at  length 
to  be  hardened  in  crime,  even  to  love  and 
applaud  it  in  others,  and  to  lose  every 
idea  and  sentiment  of  virtue. 

II.    This  obduracy  leads  to  final  impen- 
itence. 

And  how  could  it  be  otherwise,  since  it 
makes  us  hreak  up,  in  some  manner,  all 
connexion  with  God.  renders  us  deaf  to 
the  mvitations  of  his  grace,  in  the  sup- 
position  that  he  still  deigns  to  bestow  on 
us   a  look  of  pity,  and  that  he  has  not 
punished   this   frightful  series  of  crimes 
and   disorders?     The   evil    should    have 
been  arrested  in  its  beginning,  and  not  suf- 
fered  time  to  take  root.     Principiis  obsfa. 
The  enemy  should  have  been  combatted 
whilst  he  was  still  weak,  and  not  allowed 
to  become  so  strong  and  so  powerful  as  to 
seem  invincible,  without    a  miracle    of 
grace. 


-ii-^^i^. 


k^'-^ 


--J*; 


POK  FEBRUARY. 


91 


L 


."EBRUARY  19. 

ON    THE    STATE    OP    A    SOUL    WHICH    STILL    PRE- 
SERVES   THE    GRACE    OP    BAPTISM. 

I.  It  should  fear  to  lose  this  grace. 

It  requires  but  a  thought,  a  desire,  a 
look,  a  word  contrary  to  the  law  of  God, 
'  to  deprive  us  of  so  precious  a  blessing. 
I  We  carry  it,  said  St.  Paul,  in  frail  ves- 
sels. Sin  presents  itself  on  all  sides  to 
our  hearts,  and  assumes  various  forms 
for  the  purpose  of  seducing  us.  You 
should,  therefore,  always  watch,  and  al- 
ways fear. 

II.  It  is  difficult  to  repair  this  loss. 

1st,  Innocence,  once  lost,  is  never  per- 
fectly recovered.  You  may  be  a  penitent, 
but  this  quality  proves  that  you  have 
ceased  to  be  just ;  the  vi^ound  is  healed, 
but  the  scar  remains.  2d,  It  rarely  hap- 
pens that  a  sin,  once  committed,  is  not 
soon  followed  by  another.  It  vrould  be 
an  illusion  to  imagine  that  we  could  pre- 
scribe to  ourselves  bounds  in  evil,  and 


fa 


\'\ 


h 


MEniTATrONS 

master  of  h.s  passions  to  such  a  degree 

a^tobeabletosayto,hem:"ThuTfe; 
hall  you  go,  but  no  farther  V    wl  hj 

we  are  nn  i  '""''^  '"^  ''"^ause 

FEBRUARY  20. 

"'V    THE    S,N    OP    SCANDAL. 

"th«      K    "'"'^^"••^•"  «'-»y«  the   Saviour 
that^  ,:here  be  scandals,  but   wo  to  hzm 

^v  who™  scandal  Cometh  !    Becau  e.  t? 

leaemption  of  Jesus  Christ.  k„ 
destrov«    .1,  i-nrist,  because  he 

destroys    those    souls    which    God,    our 
Sav.o„,.  has  redeemed  by  his  blood     J 

porterThr  "  ""^  "'^""-'  ''"'  -P 
dev.|,  who  has  been  from  the  beginning 
tbe  enemy  and  the  murderer  of  our  sol' 


e  expression, 
Vhat  man  is 
ich  a  degree, 
••  "  Thus  far 
•?"     We  be- 
leld  to  them 
so  because 
tion  to  com- 


LL. 

're. 

e  Saviour, 
vt^o  to  him 
'Cause,  1st,  \ 
sed  to  the 
ecause  he 
God,  our 
'lood.  2d, 
the  sup- 
ter  of  the 
beginning 
our  souls. 


f 


wmmm 


Observe,  that  in  order  to  commit  this  sin, 
it  is  by  no  means  necessary  to  have  a 
formal  and  premeditated  design  of  per- 
verting  souls.  It  is  sufficient  if  we  per- 
ceive that  our  words  or  our  actions  have 
a  tendency  to  estrange  him  from  the  way 
of  salvation.  If  you  are  not  prevented 
by  this  motive,  you  are  charged  before 
God  with  all  the  horror  and  iniquity  of 
the  sin  of  scandal, 

II.   Considered  in  its  effects. 

It  renders  you  responsible  for  all  the 
sins  of  which  it  is  the  cause,  because 
they  would  not  have  been  committed  but 
for  the  scandal  which  you  have  given. 
Who  can  conceive  the  number  of  such 
sins  ?  Who  can  discover  all  the  extent  of 
this  fatal  propagation  of  iniquity  which  is 
sometimes  transmitted  to  future  genera- 
tions, to  the  remotest  posterity  ? 


t    ■ 


94 


MEDITATIvONS 


,\ 


FEBRUARY  21. 

ON  THE  SIN  OP  SCANDAL  IN  THOSE  WHO  ARE 
SPECIALLY  BOUND  TO  EDIFY  THEIR  NEIGH- 
BOUR   BY    GOOD    EXAMPLE. 

I.    Thetj  sin  more  grievously  than  others. 
Thus,  a  public  man,  placed  in  a  dig- 
nified station,  and  whose  rank  and  condi- 
tion continually  expose  him  to  the  eyes 
of  the  world,  sins  more  grievously  than 
a  private  individual,  by  his  bad  conduct, 
because  its  impression  is  more  forcible, 
and  its  effects  more  extensive.     A  father 
I  or  a  mother  who  inspire  their   children 
with  a  contempt  for  religion  and  its  holy 
practices-— a  master  who  renders  his  do- 
niestics  the  accomplices  or  witnesses  of 
his    disorders,    are   more   culpable    than 
others,  by  the  scandal  of  their  words  and 
actions,  because  they  employ  for  the  de- 
struction of  souls  a  power  which  God  has 
given  them  only  for  their  edification. 

11.    They  are  obliged  to  expiate  their  sin 
by  a  more  public  reparation. 


'»■  <i)iaSteH«,M»r,f.. 


SE    WHO     ARE 
rHEIR     NEIGH- 

than  others. 
d  in  a  dig- 
and  condi- 
io  the  eyes 
^ously  than 
ad  conduct, 
re  forcible, 
A  father 
ir   children 
nd  its  holy 
?rs  his  do- 
itnesses  of 
able    than 
A^ords  and 
)r  the  de- 
h  God  has 
ation. 
e  their  sin 


FOR     FEBRUARY. 


95 


Secret  sins  may  be  expiated  by  secret 
penance  ;  but  when  they  have  been  public 
and  scandalous,  they  cannot  be  repaired 
except  by  a  public  and  open  repentance. 
You  must  teach  those  whom  you  have 
perverted  by  your  bad  example,  to  repent 
for  their  sins,  as  they  have  learned  to 
commit  them  from  you.  Alas  !  all  those 
who  have  followed  you  in  your  wander- 
ings will  not  follow  you  in  your  repent- 
ance. We  can  find  imitators  and  dis- 
ciples in  vice,  more  easily  than  in  virtue, 
and  you  will  always  have  reason  to  weep 
bitterly  over  the  scancal'  whose  repara- 
tion cannot  be  entirely  perfect. 


FEBRUARY  22. 


ON 


THE     TOO     GREAT    FACILITi     OF    TAKING 
SCANDAL. 

I.  We  should  never  avail  ourselves  of 
the  scandal  that  may  he  given  us,  for  the 
purpose  of  imitating  it. 

None  but  souls  that  are  weak,  and  not 
firmly  strengthened  in  virtue,  will  seek 


I 


Ik. 


for  opportunities  of  justifying  thomselves 
by  the  scandals  which  they  see  in  the 
world.  A  true  and  faithful  Christian  will 
be  guided  solely  by  the  law  of  God  and 
the  maxims  of  the  gospel.  Everything 
that  departs  from  these  is  worthy  of  con- 
demnation in  his  eyes,  and  he  renounces 
it.  He  does  not  confine  himself  to  the 
texample  ;  he  consults  only  the  rule,  and 
if  he  bestows  any  attention  on  the  wander- 
ings of  sinners,  it  is  always  for  the  pur- 
pose of  lamenting,  but  never  of  imitating 
them. 

II.  We  should  not  too  easily  he  scandal- 
ized by  the  conduct  of  others  for  the  pur- 
pose of  condemning  them. 

Avoid,  therefore,  that  excess  of  critical 
pi^ty  and  chagrin,  which  is  scandalized 
at  everything.  Do  not  judge  your  breth- 
ren without  necessity,  and  do  not  seek  to 
magnify  the  wickedness  of  their  faults, 
which  may  happen  through  frailty,  and 
which  are  not  always  the  effect  of  their 
malice.     Above  all,  take  care  not  to  dis- 


1 


FOR    FEBRUARY. 


97 


cover  the  mote  in  your  brother's  eye, 
whilst  you  cannot  see  the  beam  in  your 
own. 

FEBRUARY  23. 

ON      THE      SCANDALS      THAT       ARE       SOMETIMES 
GIVEN    BY    PERSONS    CONSECRATED   TO   GOD. 

I.   They  should  not  weaken  our  respect  for 
religion. 

It  is  true,  that  "  the  concupiscence  of 
the  eyes,  the  concupiscence  of  the  flesh, 
and  the  pride  of  life,"  sometimes  pene- 
trate even  into  the  holy  place:  human 
passions,  if  not  subdued,  will  soon  cor- 
rupt the  salt  of  the  earth,  and  plunge  in 
the  darkness  of  sin  those  who  ought  to  be 
the  light  of  the  world.  The  impious  re- 
joice at  this,  and  conclude  from  it  that 
piety  is  only  a  deceitful  mask,  and  reli- 
gion a  chimera.  The  true  Christian 
makes  a  different  judgmeut.  He  distin- 
guished between  what  comes  from  God, 
and  what  proceeds  from  man.  He  knows 
that  from  man  often  proceed  weakness 


r.  V 


^ 


98 


MEDITATICNS 


and  disorder,  and  that  what  comes  from 

God  is  always   pure,  always   holy,   and 

always  worthy  of  reverence. 

11.     The  sight  of  those  deplorable  effects 
I  of  human  frailty  should  inspire  us  with  a 

salutary  fear. 

The  true  Christian  says  to  himself;  «  If 
men  specially  consecrated  to  God  are 
sul^ect  to  such  weaknesses  ;  {ecce  qui  ser- 
viunt  ei  mn  sunt  stabiles:)  if  he  perceived 
iniquity  even  in  Kis  angels,  {et  in  angelis 
suis  reperit  pravitatem)  what  have  I  not 
to  fear  for  my  salvation,  I,  whose  weak 
virtue  is  exposed  in  the  midst  of  the 
world  to  so  many  varic^is  perils  and 
temptations  ?" 

FEBRUARY  24. 

ON   THE    EDIFICATION    OF   OU^   NEIGHBOUR. 

I.  It  is  a  duty  directly  opposed  to  the  sin 
of  scandal. 

We  owe  edification  to  all  mankind,  be- 
cause a  Christian  is  bpupd  to  edify  his 
neighbour  by  gpod  work?,  and  by  the 


;omes  from 
holy,   and 

able  effects 
?  us  with  a 

nself:  « If 
God    are 
ce  qui  ser- 
perceived 
in  angelis 
lave  I  not 
ose  weak 
It   of  the 
5rils    and 


fHBOUR. 

to  the  sin 

kind,  be- 

edify  his 

by  the 


FOR     FEBRUARY. 


90 


constant,  regular,  and  uniform  practice  of 
all  Christian  virtues.  It  is  by  this  means 
they  become  the  light  of  the  world  ;  it  is 
thus  the  precept  of  Jesus  Christ  is  accom- 
plished :  "Let  your  light  shine  before 
men  that  they  may  see  your  good  works, 
and  glorify  your  Father  who  is  in  heaven." 

II.  We  sh)uldfear  to  lose  by  vain-glory 
the  mierit  of  edification. 

"  Take  care,"  says  the  Saviour,  "  not  to 
do  your  good  works  before  men,  in  order 
to  be  seen  by  them,  for  if  you  propose  to 
yourself  such  an  end,  you  will  lose  all 
the  merit  of  them."  There  are  even 
certain  particular  works,  to  perform 
which  you  may  be  inspired  by  grace,  and 
yet  you  should  conceal  them  from  the 
sight  of  mer,  lest  your  self-love  may  be 
too  flattered  by  the  praise  which  springs 
^rom  them,  and  thus  this  frivolous  and  pe- 
rishable glory  should  be  your  only  reward. 
**  Let  your  alms  be  in  secret."  There  are, 
then,  works  which  you  should  show  to 
men,  by  tie  obligation  of  edifying  them 


.aSEar :;'— 1 


■■i'-imm^^fym.:-.' 


N 


f 


100 


MEDITATIONS 


and  others  which  it  is  right  to  conceal, 
through  the  fear  of  losing  or  injuring  our- 
selves by  vain-glory. 

FEBRUARY  25. 

ON    RENOUNCING    THE    WORLD. 

I.  There  is  a  world  which  every  Christian 
is  bound  to  renounce. 

It  is  this  world  for  which  Jesus  Christ 
would  not  pray.  Non  pro  mundo  rogo. 
It  is  this  world  of  which  Satan  is  the 
master  and  the  sovereign.  Princeps  hu- 
jus  mundL  It  is  not  difficult  to  know  it. 
Wherever  ambition,  avarice,  impiety,  ef- 
feminancy  and  pleasure  prevail,  there  it 
is  to  be  found.  Behold  the  world  which 
every  Christian  is  bound  to  renounce  : 
1st,  By  the  obligations  of  his  baptism. 
2d,  By  the  precept  in  the  epistle  of  St. 
John  :  Nolite  diligere  mundum.     "  Do  not 


love  the  world.'* 

II.   The  manner  in  which  a  person  livin 
in  the  world  may  fulfil  this  obligationm 

It  is  certain  that  a  person  may  renc  u  ■  ce 


g 


-»..i 


;o  conceal, 
juring  our- 


LD. 

/  Christian 

;sus  Christ 
undo  rogo. 
tan  is  the 
rinceps  hu- 
o  know  it. 
mpiety,  ef- 
il,  there  it 
Drld  which 
renounce  : 
s  baptism.  | 
istle  of  St. , 

"  Do  not  i 

1 

! 

rson  living  < 

'atioum 

rrencr.ce 


FOR     FEBRUARY. 


101 


the  world  without  retiring  into  solitude. 
The  Apostle  St.  John  does  not  command 
us  to  quit  the  world,  but  he  forbids  us  to 
love  it.  We  therefore  fulfil  this  obligation 
by  leading  a  life  different  from  that  of 
worldlings,  by  detesting  from  our  whole 
heart  their  vices,  their  false  maxims,  their 
errors  and  prejudices.  Joseph  fulfilled 
this  duty  in  the  court  of  Pharaoh,  by 
faithfully  serving  the  God  of  Jacob,  in  the 
midst  of  an  idolatrous  people  ;  and  Esther, 
in  the  court  of  Assuerus,  when  she  said  : 
Tu  scis  necessitatem  meam,  I  lament,  O 
my  God,  the  necessity  which  obliges  me 
to  live  in  the  midst  of  a  world  that  does 
not  cease  to  offend  you. 

FEBRUARY  26. 

ON    DETACHMENT   FROM    THE   GOODS    OF    THIS 

WORLD. 

I.  It  is  necessary  for  our  salvation  ;  we 
cannot  serve  two  masters  together. 

Consequently,  if  one  be  attached  to  the 
goods  of  this  world,  he  is  no  longer  attach- 

9*        '  ~  "       ' 


I  1 


{ , 


{   '(  !•' 


\\     ^ 


102 


MEDITATIONS 


ed  to  God  :  for  here  there  is  no  question 
of  an  exterior  service,  but  of  an  interior 
service  of  attachment  and  affection.    The 
just  man,  whilst  he  appears  to  act  and 
labour  for  the  goods  of  this  world,  is  only 
servmg  God  :  he  acts  and  labours  only  to 
please  him.    The  sinner,  on  the  contrary, 
who  IS  attached  solely  to  the  goods  of  this 
world,  labours  and  acts  only  to  obtain 
them    He  is,  therefore,  no  longer  attached 
to  ^,od,  and  henceforth  he  loses  himself, 
he  wanders,  he  renounces  his  own  sal- 
vation. 

11.    This    detachment    is   necessary  for 
our  peace. 

What  is  it,  that  brings  trouble  and  de- 
solation into  the  bosom    of  woridlings  ? 
The  loss  and  privation  of  the  goods  of 
this  worid.-They  are  never  contented, 
never  satisfied,  because  their  desires  are 
never    sufficiently   gratified,    and    when 
they  speak  to  you  in  confidence,  they  will 
entertain  you  only  with  their  misfortunes, 
their  inquietudes,  and  their  mortifications. 


FOR    FEBRUARY. 


103 


Happy,  on  the  contrary,  is  the  soul  that  is 
entirely  detached  from  the  false  goods  of 
this  world  !  It  bears  their  privation  with- 
out sorrow,  and  their  loss  without  regret, 
because  it  still  possesseth  its  God,  and  be- 
cause God  is  the  centre  of  all  its  desires, 
and  the  only  object  of  its  attachment. 

FEBRUARY  27. 

ON  THE  FALSE  DESIRES   OF  SALVATION. 

I.  Some  are  vague  and  indefinite  desires 
which  produce  no  effect. 

We  will  easily  say  :  "  I  wish  to  work 
out  my  salvation.  It  is  time  to  think  of 
it.  I  desire  to  attend  seriously  to  the  one 
thing  necessary."  But  we  will  not  say : 
"I  should,  therefore,  this  day,  begin  to 
regulate  my  affairs  with  more  order.  I 
should  fix  a  time  for  prayer,  a  time  for 
labour,  and  for  all  the  other  duties.  I 
should  profit  of  such  or  such  an  occasion 
to  sanctify  my  life  by  good  works.  I 
should  for  ever  renounce  this  sin.  I  should 

labour     to     root     out     this    vipinne     VinKJf  '^ 


•  HiiJM'l 


i^^ip 


104 


MEDITATIONS 


We  desire  our  salvatioa  in  a  general 
way,  wuhout  wishing  to  adopt  the  neces- 
sary and  special  means  to  obtain  it. 

11.  Others  are  desires  limited  in  the  choice 
of  those  means  which  we  adopt  for  our  sal- 
vation. 

Those  means   are  very  extensive,  for 
they  consist,  1st.  In  the  practice  of  al!  our 
''u  ips.     2d.  In  the  union  of  all  Christian 
vir  ues.     3d,  In  the  flight  from  all  sins 
and  vices.    Now,  how  do  the  greater  part , 
of  mankmd  act  ?    I„  order  to  ensure  their 
salvation  they  apply  to  those  duties  only 
which  give  them  least  trouble,  which  are 
most  suited  to  their  character  and  hu- 
mour, and  they  dispense  themselves  from 
others.     They  do  not  reflect,  that  an  im- 
perfect obedience  to  the  law  of  God  will 
not  render  us  worthy  of  heaven  ;  because 
one   exception  to  that  law  will  make  us 
unworthy  of  eternal  bliss. 


' 


-'■P^SiiPPtt^ 


a  general 
;  the  neces- 
lin  it. 

n  the  choice 
for  our  sal- 

ensive,  for 
5  of  all  our 
t  Christian 
11  all  sins 
eater  part 
isure  their 
uties  only 
W'hich  are 

and  hu- 
Ives  from 
at  an  im- 
God  will 

because 
make  us 


FOR     FEBRUARY. 


105 


FEBRUARY  28. 

ON  BELF-LOVE. 

I.  It  makes  us  attentive  and  clear-sighted 
where  the  faults  of  others  are  concerned. 

1st,  Attentive.  We  never  confine  our- 
selves to  the  praise vi^orthy  qualities  which 
they  may  have„  We  are  engaged  only  in 
observing  their  defects,  and  to  discover 
them  we  will  spare  no  labour  nor  pains. 
We  wish  to  know  everything  that  is  re- 
prehensible in  their  conduct,  because  we 
imagine  that  everything  which  may 
blacken  their  reputation  is  as  it  were  a 
shade,  which  will  serve  to  increase  the 
brightness  of  our  own. 

2d,  Clear-sighted.  We  never  fail  in  pe- 
netration when  we  want  to  discover  the 
faults  of  others.  Our  self-love  is  a  skilful 
master  which  will  not  suffer  us  to  be 
ignorant  of  anything  that  may  turn  to  its 
own  account.  But  this  attention,  this 
malicious  application  to  the  faults  of  our 
neighbour,  is  a  sin  against  charity,  which 


Meditations 

mes,  and  which  constantly  induces  us 
to  excite  and  sanction  the  calumnies  of 
Others. 

II.  Mf-lom  makes  us  blind  to  our  own 
jaults. 

And  this  blindness  ^o^^  to  the  extent 
even  of  our  blaming  others  for  the  very 
fou  s  and  excesses  of  which  ourselves  are 
gm  ty  every  day.  You  will  hear  a  miser 
declaim  against  avarice,  and  a  squan- 
derer cry  out  against  useless  expenses 
Attende  tibl  Ah  !  think  of  yourselfrfle" 
on  yourself,  and  beseech  the  Lord  to  make 
you  as  attentive  and  enlightened  on  you 
own  faults  as  the  malice  of  self-love  is  on 
the  faults  of  others. 

FEBRUARY  89.  I 

ON  THE  SKVERITV  OP  OTO  s,^ay,r..rs  W,T„  HE. 
GARD    TO    OUR  NEIGHBOUR. 

I.    We  often  judge  him  with  too  much 
seventy.  "tucn^ 

W^  almost  every  day  two  weights 


1 


~ 


o  our  own 


FOR     FEBRUARY. 


107 


and   measures:   one   for  our  neighbour, 
and  the  other  for  ourselves.     If  he  is  to 
be  condemned,  we  are  inexorable  to  his 
smallest   faults.     Our   natural  malignity 
blinds  us,  and  does  not  suffer  us  to  re- 
flect, that  in  judging  our  brother  with  so 
much  severity,  we  prepare  for  ourselves 
a  rigorous  judgment,  which  will  be  much 
more  terrible  for  us  than  ours  is  for  him, 
since  Jesus  Christ  has  said :  "  You  will  he 
judged  as  you  will  have  judged  others." 

II.   We  judge  ourselves  with  too  much  in- 
dulgence, 

1st,  Because  we  are  ignorant  of  our 
faults,  and  instead  of  listening  to  the 
voice  of  our  conscience,  which  would  re- 
proach us  for  them,  we  attend  only  to  our 
self-love,  which  conceals  them.  2d,  Be- 
cause if  we  cannot  avoid  knowing  them, 
we  never  want  false  pretexts  to  exalt 
thern  to  virtues.  The  miser  persuades 
himself  that  he  does  not  transgress  the 
bounds  of  wise  economy,  and  the  squ^u- 
derer  fancies  that  he  deserve^  the  praise 


of  a  noble  and  generous  soul.  Let  us  be 
always  on  our  guard  against  illusions 
that  are  so  common  and  so  dangerous, 
and  let  us  beg  the  Lord  to  dispel  them  by 
the  light  of  his  grace. 

MARCH  L 

ON     THE     INORDINATE    LOVE    OF    OURSELVES. 

F.  It  is  natural  to  love  one's  self, 
God  does  not  for' id  it,  because  it  is  a 
sentiment  which  he  has  himself  imprinted 
on  our  heart.     But  we  should  regulate 
this  love.    He  who  loves  himself  only  for 
the  present  life,  is  his  own  enemy.     He 
seems  occupied  only  with  his  own  happi- 
ness,   interests,    pleasures,    and    amuse- 
ments,  but   he   wanders    every   moment 
from  the  true  centre  of  his  bliss.     He  be- 
comes himself  the  author  and  the  instru- 
ment of  his  own  ruin ;  he  digs  with  his 
own  hands  the  frightful  precipice  in  which 
he  will  be  plunged  ai.d  tormented  for  ever. 
Could  the  most  furious  and  envenomed 
rh&tred,  desire,  or  cause  him  to  suffer  in 


FOR    MARCH. 


109 


this  world,  evils  at  all  comparable  to  those 

which  he  prepares  for  himself  in  the  next  ? 
11.    The  true  Christian  loves  himself  only 

for  the  life  to  come. 
He  is  constantly  at  war  with  himself  to 

combat  his  evil  inclinations.  He  restrains 
and  mortifies  himself  in  order  to  observe 
the  law  of  God.     He  embraces  with  ar- 
dour everything  that  it  prescribes,  and 
denies  himself  everything  which  it  for- 
bids.    What  fury,  say  worldlings,  what 
an  incomprehensible  hatred  of  one's  self 
it  must  be,  that  could  induce  a  man  to 
subject  himself  to  such  restraint !     Their 
surprise   is  a  mark  of   their  blindness. 
They  do  not  see,  that  this  just  man  who 
labours  for  future  happiness,  understands 
his  true  interests  much  better  than  those 
who  love  themselves  only  for  the  present 
time. 

MARCH    2. 

ON   THE   LOVE    OF   LIFE. 

!.  A  Christian  is  allowed  to  attend  to  the 
preservation  of  his  life. 


10 


'■;».««.»  rrwini ' 


I'l 


10 


MEDITATIONS 


W  -.1 


He  IS  even  obliged  to  do  so,  since  he 
has  received  it  from  God,  to  employ  it  lor 
his  service  and  his  glory,  until  whatever 
time  he  is  pleased  to  put  an  end  to  it  by 
the  accidents  which  he  will  have  permit- 
ted  or  ordained,  in  the  counsels  of  his  wis. 
dom.     Do  not,  therefore,  doubt   but  he 
will  one  day  condemn  and  severely  punish 
those  who  make  no  scruple  of  consider- 
ably  injuring  their  health,  and  shortening 
their  days,  to  prolong,  to  vary,  or  to  multi 
ply  their  pleasures. 

II.  A  Christian  is  not  permitted  to  love 
his.  life  for  the  purpose  of  satisfying  his 
passions. 

You   love   life  for  its  own  sake,   and  l 
without  any  reference  to  God  who  has 
given  it  to  you.     You  love  it  on  account 
of  the  pleasures  which  you  enjoy.     You 
love  it  because  you  know  no  other  plea- 
sure but  that  of  your  senses.     You  love 
it,  and  this  love  stifles  in  your  heart  the 
sentiments  of  faith,  the  desire  and  hope 
of  eternal  life.     Your  love  for  life  in  all 


O)  since  he 
nploy  it  tor 
1  whatever 
nd  to  it  by 
ve  permit- 
of  his  wis- 
bt   but  he 
ely  punish 
consider- 
jjhortening 
r  to  multi- 

■ed  to  love 
fying  his 

ake,   and 
who  has 
I  account 
)y.     You 
^er  plea- 
i^ou  love 
leart  the 
i-nd  hope 
ie  in  all 


these  cases  is  excessive  and  inordinate. 
It  prevents  you  from  desiring  the  goods 
of  a  future  life,  and  you  thereby  become 
unworthy  o{  possessing  them. 

MARCH  3. 

ON    THE    FEAR    OP  DEATH. 

I.  A  Christian  has  great  reason  to  fear 
death.  ^ 

Not   with  that  shameful,    weak,   and 
dishonourable  fear  which  makes  a  man 
tremble  with  timidity,  whilst  his  life  is  in 
danger ;  this  would  be  a  weakness  un- 
worthy  of  a  Christian  :  but  with  that  rea- 
sonable and  reflecting  fear  which  contem- 
plates  death  in  reference  to  the  eternity 
to  which  it  leads  us-a  fear  which  is  not 
incompatible  with  courage,  because  it  is 
always  subject  to  the  empire  of  religion 
and  duty.     Now,   this   fear   of  death  is 
founded  on  the  just  severity  of  the  judg- 
ment of  God,  which   will    immediately 
follow  it,  and  which  will  decide  our  lot 
for  eternity.    "  Lord,"  said  the  Roval  Pm 


112 


MEDITATIONS 


phet,   » ,f  thou   enterest    into  judgment 
with  thy  servant,  who  can  be  justified 
before   thee?     Who   can   withstand  the 
inquiries  of  thy  justice  ?  " 
II.  The  use  of  this  fear. 
It  should  not  render  us  timid  and  irreso- 
lute whenever  we  are  bound  to  lay  down 
our  life  or  expose  it  to  danger.    It  should 
serve  only  to  make  us  live  well.     For  if 

I  '^^^^\  '^  '■''^"y  t°  be  feared  only  because 
I  It  is  followed  by  so  terrible  a  judgment, ' 
what  should  I  not  do  whilst  I  am  still  on 
earth,  to  sanctify  all  the  days  of  my  life 
to  expiate  my  sins,  and  to  appease  the' 
wrath  of  the  Sovereign  Judge  ? 

MARCH  4. 

ON  THE  DESIRE  or  DEATH. 

I.  A  Christian  can.  desire  death,  in  order 
to  be  more  speedily  with  God,  in  order  not 
to  be  any  longer   in  danger  of  losing  his 
graee   and  that  he  may  be  fixed  in  an  im- 1 
movable  state  of  justice  and  sanctity. 

He  can  desire  it  when  he  reflects  that 


dgment 
ustified 
nd  the 


irreso- 
1  down 
should 
For  if 
?oause 
rment, 
till  on 
ly  life, 
se  the 


order 
'r  not 
ghis 
n  ini'  I 

that 


FOR  MARCH. 


113 


I 


"here  we  have  no  lasting  city,"  when  he 
looks  on  heaven  as  his  true  country,  and 
the  earth  as  a  place  of  exile.  This  is 
what  miAde  the  prophet  say :  «  Woe  is  me 
that  my  sojournment  is  prolonged  !"  and 
St.  Paul:  "Who  will  deliver  me  from 
this  body  of  death?" 

II.  This  desire  is  contrary  to  the  spirit 
of  Christianity. 

When  it  is  founded  only  on  the  disgust 
and  impatience  which  we  experience,  1st, 
From  the  privation  of  worldly  goods.  2d, 
From  the  untoward  events  which  frustrate 
our  hopes,  and  mar  the  projects  of  our 
ambition.     3d,  From  the  uneasiness  and 
bitterness  which  we  feel  from  the  severity 
of  our  superiors,  or   the   malice  of  our 
equals.    4th,  From  a  weariness  of  life, 
which  seizes  us  when  God  is  pleased  to 
senu  us  an  accumulation  of  crosses.     5th, 
From  too  lively  and  too  human  sorrows 
which  pervade    our  souls,    and   impede 
all  their  motions  at  the  death  of  persons 
who  are  dear  to  us. 

10*  ' 


i; 


.„A^:u>  >i^Lr-..j^f   :-^.  JSii.i;^^^ 


^Mal^iaMsiauaa,'  --k.  »■> 


114 


MEDITATIONS 


MARCH  5. 

ON    THE    CONTEMPT    OF    LIFE. 

I.  A  true  Christian  ought  to  despise  life 
because  he  is  the  disciple  of  Jesus  Christ. 

He  is  given  to  Christ  at  his  Baptism. 
He  IS  bound  to  hear  him  as  his  master, 
to  follow  him  as  his  model,  to  imitate  his 
sentimehts,  whilst  his  condition  does  not 
permit   him   to  imitate  him  in  his   very 
actions.     Hoc  ,,ntite  in  vohis  quod  et  in 
Christo  Jesu.     Now,  how  has  this  divine 
Saviour  treated   his   life?    Has  he   not 
sacrificed  it  ?  Has  he  not  squandered  it 
for  our  salvation  ?   When  his  hour  was 
come,  did  he  hesitate  for  a  moment  to  re- 
sign  his  life  ?  It  could  not  be  taken  away  | 
from  him  ;  it  was  necessary  that  he  him- 
self  should  give  it  up.     Ego  pono  animam 
meam  a  meipso.  The  duration  of  ours  does 
not  depend  upon  us.     Shall  we  refuse  to 
sacrifice  it  for  a  God  who  has  sacrificed 
his  for  us?    This  is  the  sentiment  with 
which  we  ought  to  be  inspired  by  one  look 


I' 


. 


FOR  MARCH. 


115 


at  the  image  of  our  divine  Saviour  expir- 1 
mg  on  the  cross. 

II.    Because   he    hopes    to  follow    Jesus 
^firist  into  his  glory. 

This   hope  is  one  of  the  three  funda. 
mental  virtues  of  Christianity,  It  is,  there- 
tore,  not   less  necessary  than  faith  and 
charity,  and  we  are  not  true  Christians  if 
we  do  not  possess  it.     But  if  we  possess 
It,  what  should  the  present  life  appear  to 
us  in   comparison  with  the   future  ?    "  If 
any  one  love  me,  let  him  follow  me,"  said 
the  Saviour,  "  and  where  I  will  be,  there 
also  shall  be  my  servant."     We  shall  ^o, 
then,  after  death  to  reign  in  heaven  with 
Jesus  Christ ;  we   shall  share   in  the  in- 
finite  and  incomprehensible  bliss  of  the  | 
Divinity.     Should  not  such  a  hope  be  suf- 
ficient   to  make  us   despise   a   frail  and 
perishable  life,   and  to  fix  our  heart  and 
our  desires  as  an  immovable  anchor  on 
this  eternal  life  which  is  promised  us  ? 


t&''-<*li'tiV4&Stsmtif. 


?l 


116 


MEDITATIONS 


il 


MARCH  6. 

ON  THE  HABITUAL  DISPOSITIONS  WHICH  CHRIST- 
IANS SHOULD  HAVE  WITH  REGARD  TO  THEIR 
DEATH. 

I.  They  can  fear  or  desire  it  at  certain 
moments f  according  to  the  different  points 
ofvieiqfrom  which  they  behold  it. 

Thus  acted  the  saints,  our  masters  and 
our  models.  Listen  to  St.  Paul :  "  I  am 
pressed  on  two  sides,**  said  he  to  the  first 
faithful.  "  I  desire  to  die  in  order  to  be 
with  Jesus  Christ,  which  is  without  com- 
parison the  better.  But  it  is  necessary 
for  your  good  that  I  should  still  remain  on 
the  earth."  You  perceive  that  he  is  poised 
as  if  between  the  desire  and  the  fear  of 
death.  He  desires  it  in  order  "  to  be  with 
Jesus  Christ  f  he  fears  it  because  he  does 
not  wish  to  abandon  the  care  of  the  infant 
Church.  On  the  one  side  he  wished  to 
quit  life  to  go  to  God.  On  the  other  he 
consented  to  live  for  the  salvation  of  his 
brethren. 


II.  Our  habitual  disposition  should  be  an 
entire  submission  to  the  mil  of  God  whether 
for  life  or  death. 

Not  only  for  death  in  "itself,  but  for 
whatever  kind  of  death  he  shall  please  to 
subject  us  to ;  not  only  for  the  manner  of 
our  death,  but  also  for  the  time,  the  age, 
the  day,   and  the  moment,  when  he  shall 
be  pleased   to  summon   us   before   him. 
Whether  we  live,  or  whether  we  die,  said 
S>t.  Paul,  we  are  always  the  Lord's.  None 
of  us  lives  for  himself,  or  dies  for  himself. 
When  we  live  we  belong  to  God,  because 
we  live  for  him  in  his  grace  ;  and  when 
we  die  we  are  still  his,  because  we  die  in 
the  firm  hope  ofreigning  with  him  in  glory. 
MARCH  7. 

ON  UlfEASINESS  FOR  THE  FUTURE. 

I.  There  is  a  future  for  which  we  should 
not  be  disquieted. 

It  is  that  which  God  disposes  indepen- 
dently of  us,  and  without  any  concurrence 
of  our  will.     "What  shall  hapoen  me?" 

Z^ 


i 


118 


MEDITATIONS 


say  worldlings  every  day.     "Shall  I  be 
happy   or  miserable?   All    my  days  are 
reckoned;  what  will  be  their  number?" 
&c.     And  in   order   to   know  this,    they 
sometimes  consult   impostors,  false   pro- 
phets, who  laugh  at  their  credulity,  and 
fill  their  minds  with  their  foolish  predic- 
tions. I  Observe,    1st,  That   he    who   en- 
deavours to  know  the  future  by  the  sole 
light  of  human  reason,  interferes  with  the 
right   of    God,     who    has  reserved   this 
knowledge  to  himself,  and  who  is  deter- 
mined  to  conceal  it  from  us.     2d,  That 
when  we  have  recourse  to  superstitious 
operations,  in  order  to  discover  the  future, 
our  curiosity  is  still  more  criminal.      3d, 
That  if  without  seeking  to  know  the  fu- 
ture we  are  unreasonably  anxious  concern- 
ing it,  v/e  offend  the  Lord  by  a  diffidence 
which  is  injurious  to  his  goodness. 

II.  There  is  a  future  of  which  we  should 
continually  think. 

It  is  that  of  which  we  least  think,  and 
concerning  which  we  are  least  troubled. 


U  I  be 
tys  are 
nbcr  ?" 
!,    they 
le   pro- 
y,  and 
predic- 
tio   en- 
[le  sole 
ith  the 
id   this 
deter- 
,  That 
ititious 
future, 
.      3d, 
he  fu- 
ncern- 
idence 

should 

:,  and 
abled. 


FOR   MARCH.  jjg 

It  is  that  eternal  future  which  must  suc- 
ceed the  brief  duration  of  our  life.  It  is 
the  only  future  which  God  commands  us 
to  foresee,  and  against  which  he  desires 
us  to  be  prepared.  This  future  is  certain  • 
we  cannot  avoid  it,  but  we  can  render  it 
happy  or  miserable  by  the  good  or  bad 
use  of  the  present. 

MARCH  8. 

ON    SUBMISSION    TO    THE    WILL    OP    GOD. 

^l.  This  submission  is  an  indispensable 

A  subject  ought  to  be  submissive  to  the 
will  of  his  sovereign ;  a  servant  to  that  of 
his  master,  and  for  a  much  stronger  rea- 
son,  a  creature   to  that  of  his  Creator. 
O  men !"  cried  out  the  apostle  St.  Paul 
"who  are  you,  to  contend  with  God  ?"  A 
vessel  of  clay  says  to  him  that  maJe  it: , 
Why  have  you  formed  me  thus  ?  And  are 
you  not  a  thousand  times  more  dependent 
on   God  than  the   vessel  is  on  him  who 
lormed  it  ? 


in  inip"^Lj^^j^^ 


•*»»*«'»*«ii««*^ 


X*?l 


120 


MEDITATIONS 


II.  In  this  submission  consists  our  hap- 
pint'S^-, 

Happy,  indeed,  is  the  man  who  sub- 
mits in  everything  to  the  divine  will,  who 
abandons  himself  to  Providence,  who  per- 
mits himself  to  be  conducted  by  the  wis- 
dom of  God,  and  who  hopes  for  every- 
thing,from  his  goodness  !  Nothing  opposes 
his  desires,  because  I  e  wishes  for  nothing 
but  what  God  wills;  and  everything 
happens  according  to  his  desires,  because 
he  wishes  and  sincerely  approves  every- 
thing that  happens  him.  O  happy  peace  ! 
O  sweet  tranquillity  !  you  are  the  portion 
and  recompense  of  those  faithful  souls 
who  repose,  if  I  may  say  so,  in  the  bosom 
of  God,  because  they  never  have  any 
other  will  but  his. 

MARCH  9. 

ON  THE   PERSONAL  APPLICATION  OP  THE  GOSPEL 

MAXIMS. 

I.   We  admire  these  maxims,  but  do  not 
reduce  them  to  practice. 


ur  hap- 

ho  sub- 
ill,  who 
;^ho  per- 
he  wis- 

every- 
opposes 
nothing 
rything 
because 

every- 
peace ! 
portion 
1  souls 
I  bosom 
ve   any 


GOSPEL 


'  do  not 


It  is  impossible  to  reflect  on  those  great 
precepts  :  of  the  love  of  God,  superior  to 
every  other  love  ;  of  the  love  of  our  neigh- 
bour,   vi^hich   is  equal  to  that  which  we 
have  for  ourselves  ;  of  the  renunciation  of 
all   the   pretensions   of   self-love,   which 
raises  man  above  the  earth,   and  above 
all    human   interests,   without    admiring 
them.     Who  is  there  tl^at  would  not  be 
charmed  by  maxims  so  pure,   so  sublime, 
and  so  reasonable  ?    But  what  is  the  fruit 
of  this   admiration  ?     It  does  not  render 
us  more  attentive  to  our  duties,  nor  wean 
our  hearts  from  the  goods  of  this  life. 
11.   Cause  of  this  disorder. 
This  is  in  a  great  degree  the  cause,  that 
whilst  we  admire  the  precepts  and  maxims 
of  the  gospel,  we  give  ourselves  no  trouble 
to  make  a  personal  application  of  them ; 
that  is,  we  do  not  apply  them  to  our  state,' 
our  inclinations,  our  faults,  or  our  par- 
ticular circumstances.     We  can  say  very 
well  that  nothing  is  more  estimable  than 
a  true  Christian;   but   we  rarelv  sav__ 


11 


.11 


I 


*'  Am  I  a  true  Christian  ?  and  vhat  ought 
I  do  to  become  one  ?"  Hence,  it  comes 
to  pass  that  we  are  Christians  in  specu- 
lation  but  not  in  practice. 

MARCH  10. 

ON  THE  SCIENCE  OP  SALVATION. 

I.  It  is  called  in  Scripture,  the  science  or 
knowledge  of  God, 

Because  it  teaches  us  to  know  God,  that 
is,  to  know  the  most  perfect  and  most 
complete  of  all  beings— him  in  whom  are 
concentrated  all  imaginable  perfections, 
in  the  most  eminent  degree ;  perfections 
which  far  transcend  all  our  ideas.  If  the 
knowledge  of  his  smallest  works  appears 
worthy  of  occupying  our  minds,  what 
should  we  not  think  of  the  knowledge  of 
himself?  O  men  !  you  believe  yourselves 
accomplished  when  you  have  even  an  im- 
perfect knowledge  of  a  part  of  God's 
works,  and  you  are  ignorant  of  the  science 
of  salvation !    You  renounce  the   know- 


W  11 


FOR    MARCH.  123 

ledge  of  this  supreme  and  sovereign^dii^, 
who  comprises  in  his  divine  essence! 
everything  that  could  attract  and  satisfy 
your  admiration. 

II.   This  knowledge  is  called  in  Scripture, 
the  science  of  the  saints. 

Because  it  teaches  us  the  knowledge  of 
our  duties,  and   consequently  the  know- 
ledge  of  piety,  charity,  and  justice,  which 
are  the  image  of  God.     This  knowledge  of 
our  duties  is  the  peculiar  act  of  conform- 
ing all  our  actions  to  the  nature  and  will 
of  God,  and  of  imitating  his  divine  per- 
fections as  far  as  human  infirmity  will 
permit.     What  can  be  more  worthy  of 
occupying  all  the  attention  of  our  spirit, 
and  all  the  motions  of  our  heart  ? 


MARCH  11. 

ON  THE  VANITY  OF  HUMAN  SCIENCES. 

I.  Know  God :  know  your  duties. 

This  is  the  most  necessary  of  all  scien- 

ces :  all  nt.Viprc  «»»£»  irni«.  -.„j  j*  .     , 

,     __  — ^.„  .„xv^  ytxiXx  auu  irivoious,   if 


124 


MEDITATIONS 


they  have  no  reference  to  the  science  of 
salvation.  "  What  will  it  profit  a  man," 
said  the  Saviour,  "  to  gain  the  world  if 
he  lose  his  own  soul  ?"  May  we  not  say 
with  equal  propriety — "  what  will  it  avail 
a  man  to  know  everything  else,  if  he  be 
ignorant  of  that  knowledge  which  can 
alone  conduct  his  soul  to  salvation  ? 
Those  barren  speculations,  those  sciences 
which  have  no  relation  to  this  only  neces- 
sary one,  of  which  we  should  never  lose 
sight — those  sciences  which  obtain  for  us 
at  most  but  the  vain  smoke  of  glory,  are 
in  reality  but  a  refined  idleness,  an  igno- 
rance which  is  contemptible,  inasmuch 
as  it  is  generally  accompanied  by  too 
much  pride  and  presumption. 

II.  Human  sciences  become  pernicious 
when  they  withdraw  us  from  the  science  of 
salvation. 

That  is,  when  they  absolutely  hinder 
us  from  thinking  of  it— when  they  have 
not  even  the  remotest  connexion  with  the 
duties  of  our  state — when  in  order  to  ac- 


>• 


FOR    MARCH. 


125 


quire  them  we  squander  that  time  which 
might  be  more  usefully  employed  in  ful- 
filling divine  obligations— when  we  make 
them  only  an  amusement  indulged  to  ex- 
cess,  without  any  reasonable  object,  and 
consequently  without  fruit  and  merit- 
when  we  pursue  them  merely  to  gratify 
an  unlimited  vanity,  an  ill-regulated  and 
unmeasured  curiosity. 

MARCH  12. 

ON    THE  MEANS    OP  ACauiRING  THE  KNOWLEDGE 

OF    GOD. 

I.  The  first  is  to  consider  Him  as  He  is 
in  himself. 

That  is,  as  an  infinite,  immense,  un- 
changeable Being,  who  fills  the  entire  uni- 
verse with  the  immensity  of  his  presence, 
and  who  could  equally  fill  a  thousand 
worlds  more  vast  and  extensive  than  this, 
and  who  could  create  them  if  he  pleased 
by  one  word,— a  Being  who  peculiarly 
and  essentially  possesses  all  perfections, 


11* 


.- 


i^ 


126 


MEDITATIONS 


— who  alone  is  great — who  alone  is  wise 
— who  alone  is  powerful — who  alone  is 
immortal ! — a  Being  who  is  wonderful  in 
his  works,  wonderful  in  the  effects  of  his 
justice  and  goodness — wonderful  in  his 
saints,  who  are  the  works  of  his  grace  ; 
— a  Being  who  is  at  the  same  time  the 
God  o^  might — the  God  of  holiness — the 
God  of  armies — the  God  of  peace,  and  the 
God  of  virtues  !  O  !  King  of  glory,  who 
is  like  unto  you  ?  What  a  happiness  for 
me  to  know  you  !  and  what  a  misfortune 
if  I  be  so  blind  as  to  know  you  without 
fearing  and  loving  you  ! 

IL  The  second  is  to  consider  Him  in  the 
relation  He  bears  to  us. 

He  is  the  author  of  our  existence,  the 
principle  and  preserver  of  our  being,  our 
sovereign,  our  judge,  our  refuge  in  dis- 
grace, our  consoler  in  affliction,  our  best 
friend,,  or  our  most  terrible  enemy;  the 
support  of  our  life,  and  the  foundation  of 
our  hopes  after  our  death  ;  the  source  of 
our  future  bliss,  our  portion  and  our  re- 


FOR  MARCH. 


127 


compense  in  eternity.  He,  therefore, 
ought  to  be  the  object  of  all  our  thoughts, 
the  centre  of  all  our  desires,  and  the  end 
of  all  our  actions. 

MARCH  13. 

ON  THE  MEANS    OF  ACauiRiNG    THE  KNOWLEDGE 
OF    OUR    DUTIES. 

I.     The  first   is,  to  consult    the  law   of 
God.  -^ 

This  law  speaks  to  us,  and  apprises  us 
of  our  obligations.—David,  in  the  midst 
of  that  prodigious  multitude  of  affairs  and 
external  occupations,  in  which  he  was 
engaged  almost  every  moment  of  his  life, 
still  found  time  to  meditate  on  the  law  of 
the  Lord.  This  divine  law  was  always 
present  to  his  spirit  and  his  heart.  After 
all,  no  matter  what  may  be  the  number 
and  variety  of  duties  which  it  imposes 
upon  us,  if  it  be  difficult  to  practise  them, 
it  is  most  easy  to  know  them,  for  they  are 
all  contained  in  these  two  great  precepts ; 
"Love   God  above  all  things,  and  vnnr 


1  \ 


I  i 


i 
0 


I  H 


1^' 


128 


MEDITATIONS 


neighbour  as  yourself."  All  the  law  and 
the  prophets  are  contained  in  these  two 
commandments. 

II.     The  second  method  of  knowing  our 
duties  is  to  consult  our'  conscience. 

Conscience  is  a   severe  judge,   whom 
you  have  within  you,  and  who  has  es- 
tablisl^ed  his  tribunal   in  your  heart.     It 
is  a  guide  that  shows  you  the  way  of  sal- 
vation— an  exact  censor  who  condemns 
all   your  wanderings — a    faithful    inter- 
preter of  the  Angel  whom  God  has  givon 
to  conduct  you.     Observe  him,  and  hear  his 
voice.     Ah  !  do  not  despise  his  advices,  nor 
his   reproaches;  do   not  reject  the  light 
which  God  affords  you  ;  do  not  stifle  this 
interior  voice,  which  seems  troublesome 
only  to  obstinate  sinners — which  brings 
back  to  God  wandering  souls,  who  have 
not  lost  all  hope  and  all  desire  of  their 
salvation. 


light 


'■:  I 


FOR   MARCH. 


129 


MARCH  14. 

ON    REAL    FELICITY. 

I.    Happiness  is  our  principal  object  and 
interest. 

We  all  wish  to  be  happy;  but  we  do 
not  search  for  such  happiness  where  it 
exists,  and  we  believe  that  we  can  find  it 
where  it  is  not.    For  if  you  consider  hap- 
pmess  in  its  own  nature,  you  will  per- 
ce.ve  that  it  consists  on  the  one  side  in  an 
exemption  from  all  evil,  if  possible,  or  at 
I  least  from  the  greatest  evils  ;  and  on  the 
other,  in  the  enjoyment,  if  it  be  possible, 
o  all  blessings,  or  at  least  of  the  greatest 
blessings.     An  exemption  from  the  pains 
and  inconveniencies   of   the   body    con 
sftutes,  if  you  will,  apart  of  happiness, 
but  It  IS  the  smallest  part.     It  is  still  more 
essential    to   happiness  to    be    delivered 
from  chagrins,  and  from  the  torments  and 
inquietudes  of  the  soul.     Hence  we  be- 
hold so  many  poor  who  are  happy  in  their 
indigence,  because  thev  eniov  .hi«  t.„„ 


mmn. 


...-^. 


'•JQSSaBBL^.^'°~ 


) 


130 


MEDITATIONS 


quillity ;  and  so  many  rich  who  are  un- 
happy in  their  wealth,  because  they  are  a 
prey  to  cutting  vexations,  and  cruel  un- 
easiness. 

II.  If  you  consider  happiness  with  re- 
spect to  its  duration. 

It,  undoubtedly,  consists  in  being  hap- 
py, Aot  for  a  brit  f  space  of  time,  but  for 
the  longc  possible  time,  and  if  it  could, 
for  ever.  In  one  word,  true  and  perfect 
happiness  is  that  which  resides  in  our 
soul,  and  which  can  never  end.  Now,  this 
can  be  obtained  for  us  by  nothing  but  re- 
ligion, since  religion  alone  is  employed  in 
conduct! -ig  us  to  that  great  felicity  which 
will  deliver  us  from  the  greatest  evils,  and 
which  ensures  to  us  for  ever  the  posses- 
sion of  a  good  which  is  infinite  both  in  its 
nature  and  duration. 


FOR    MARCH. 


131 


ire  un- 
iy  are  a 
iiel  un- 


nth   re- 

ng  hap- 
but  for 
t  could, 

perfect 

in  our 
ow,  this 

but  re- 
oyed  in 
{  which 
als,  and 

posses- 
th  in  its 


MARCH  15. 

ON    THE    HAPPINESS    OF    SINNERS    COMPARED 
WITH    THAT   OF    THE    JUST. 

I.    The  rich  glutton  lived  in  abundance 

and  delights,  and  Lazarus  was  bent  down 

by  infirmities  and  misery. 
Behold  the  goods  on  one  side,  and  the 
j  evils  on  the  other ;  but  if  you  consider 

these  two  men  during  their  life,  you  will 
find  that  the  condition  of  the  rich  man  did 
not  exempt  him  from  the  greatest  evils 
nor  bestow  him  the  greatest  good,  since' 
he  possessed  nothing  but  exterior    and 
fieeting  goods,  which  could  not  deliver 
him  from  the  torments  of  the  heart.    La- 
zarus, on  the  contrary,  enjoyed  the  great- 
est goods,  and  was  exempt  from  the  great- 
est  evils,  for  the  goods  which  he  onjoyed 
were  interior  and  solid,  whilst  his  evils 
were  but  exterior,  and  of  brief  duration. 

11.    Consider  the  rich  glutton  and  La- 
zarus after  their  death. 

You  will  behold  the  rich  glutton  «  bu- 


^ 


132 


MEDITATIONS 


ried  in  hell,"  and  Lazarus  carried  by 
angels  "into  the  bosom  of  Abraham." 
The  one  suffers  infinite  and  eternal  evils ; 
the  other  enjoys  ineffable  delights,  which 
will  never  end.  Which  of  the  two  under- 
stood true  happiness  ? 


\ 


MARCH  16. 


ON    THE    DIFFERENCE    BETWEEN    THE  SOUL 
AND  THE  BODY. 

1.  Our  soul  is  a  spiritual  substance^ 
which  thinks,  which  reflects,  which  feels  joy 
or  sorrow,  pleasure  or  pain. 

Our  body  is  of  itself  nothing  but  a  dead 
and  inanimate  substance.  The  soul 
alone  is  susceptible  of  life  and  sentiment. 
— When  it  is  separated  from  the  body,  the 
latter  is  nothing  but  a  heap  of  dust  and 
ashes.  We  can,  therefore,  enjoy  no  feli- 
city but  in  our  soul,  and  we  can  be  happy 
only  through  its  means.- — Now  it  is  cer- 
tain that  the  happiness  of  our  soul  does 
not  consist  in  exterior  goods,  or  in  the 
pleasures  of  sense,  for  experience  teaches 


Tried  by 
braham." 
nal  evils ; 
;s,  which 
vo  under- 


HE  SOUL 

substance, 
i  feels  joy 

ut  a  dead 
?he  soul 
lentiment. 
body,  the 
dust  and 
y  no  feli- 
be  happy 
it  is  cer- 
soul  does 
or  in  the 
!e  teaches 


"FOR    MARCH. 


13?^ 


us  that  these  are  incapable  of  procuring 

I  co^uenay  capable  of  e^oyin^  eterZft 

is  loZf'"'  *'"'  ^••'^^'-^t  proof  of  wisdom 
Z  ^o  suffer  patiently  the  evils  of  this  life 

""  -der  to  escape  the  evils  of  the  life  to 
come,  and  to  sacrifice,  if  necessarv   th 

goods  of  this  life,  that  we  ma;  eitt 
our  souls  the  possession  of  fuLe  goods 
Hence,  rehgion  teaches  us  a  maximltba; 

me^n  s  wuh  greater  care  than   the  brief 
and  transitory  afliictions  of  this  life. 

MARCH  17. 

ON   OUR  PHEDOMWANT  PASSION. 

Tnot  "  *''"*  "^  «'^«''  -  ^-«' 

J      The  study  and  knowledge  of  himself  is 
I    "'  ^^^^  essential  to  the  fnrn,„,i„„  . 

J ^ ,         ■■■^i.\Jl.x    \J 


-iVli     XJl     II 


12 


H^ 


134 


MEDITATIONS 


true  Christian,  than  it  was  considerejd 
for  the  formation  of  a  spge,  by  the  princi- 
ples of  human  philosophy.  If  you  are 
ignorant  of  your  predominant  passion, 
you  will  fall  into  blindness.  Though 
exact  and  scrupulous  in  the  greater  part 
of  the  law  of  God,  there  will  be  one  point 
in  which  you  will  be  guUty  of  culpable 
relaxation,  and  this  article  of  God's  law 
will  be  always  directly  contrary  to  the 
passion  which  rules  you. 

II.  We  ought  to  subdue  our  predominant 
passion^  since  the  blindness  which  it  pro^ 
duces  is  culpable. 

First,  because  it  is  vicious  in  its  prin- 
ciple, as  it  is  the  fruit  of  that  fatal  as- 
cendency which  we  unjustly  give  our 
predominant  passion.  Secondly,  because 
the  remedies  for  it  are  easy  if  we  wish  to 
use  them.  These  remedies  are  to  consult 
Moses,  and  the  prophets,  that  is,  those 
who  by  their  office  are  interpreters  of  the 
law  of  God,  and  consequently  otir  guides 
in  the  way  of  salyatioh — to  apply  to  our- 


•J 


jiderejd 
princi- 
ou  are 
assion, 
'hough 
T  part 
3  point 
Llpable 
's  law 
to  the 

minant 
it  pro^ 

s  prin- 
tal  as- 
^e  our 
ecause 
vish  to 
3onsult 
,  those 
i  of  the 
guides 
to  our- 


POR    MARCH. 


135 


selves  the  censure  which  we  pass  every 
day  with  so  much  light  and  discernment 
upon  the  conduct  of  others.  "  Physician, 
cure  thyself." 

MARCH  18. 

ON    THE   MEANS    OF    KNOWING    OUR  PREDOMI- 
NANT   PASSIONS. 

I.  In  order  to  know  them  we  should  at- 
tend to  their  number. 

For  there  are  some  who  have  many 
passions  which  successively  domineer 
over  them;  and  others  who  have  only 
one  passion  by  which  they  are  continually 
occupied.  Those  who  have  many  pas- 
sions cannot  be  so  easily  blinded  with  re- 
gard to  their  statt;  and  condition,  as  those 
who  have  only  one,  because  this  multi- 
tude of  passions  by  which  they  are  en- 
slaved, makes  them  commit  so  many  sins 
that  it  is  impossible  for  them  not  to  per- 
ceive it. 

II.   We  should  attend  to  the  different  cha- 
racters which  distinguish  them. 


»"»■*;:  .Si.i"*',!'.- 


} 


^} 


136 


MEDITATIONS 


There  are  some  so  gross,  and  the  causes 
of  so  many  disorders  in  man,  that  he  can- 
not but  be  aware  of  them.  Could  David 
and  Solomon  conceal  from  themselves  the 
passion  which  tyrannized  over  them,  and 
which  made  one  shed  the  blood  of  the 
faithful  Urias,  and  the  other  renounce  the 
worsl^ip  of  the  true  God  to  adore  idols? 
There  are  other  passions  whose  disorders 
are  less  sensible,  since  they  are  in  some 
manner  concealed  in  the  windings  of  the 
heart,  such  as  jealousy,  hatred,  vanity, 
and  sloth.  These  latter  easily  escape  our 
observation  ;  they  deceive  and  blind  us, 
inasmuch  as  they  do  not  make  us  feel 
that  we  are  their  slaves. 

MARCH  19. 

ON    CONSCIENCE. 

I.   What  is  conscience  ? 

St.  John  Damascene  says,  *'  it  is  that 
interior  law  which  God  has  written  upon 
the  hearts  of  all  men,  in  order  to  instruct 
them."     St.   Basil  says,  "  it  is  the  secret 


\p 


i  causes 
he  can- 
i  David 
Ives  the 
3m,  and 

of  the 
nee  the 
e  idols? 
isorders 
n  some 
I  of  the 

vanity, 
ape  our 
lind  us, 

us  feel 


;  is  that 
;n  upon 
instruct 
5  secret 


li'OR    MARCH. 


137 


light  of  reason  and  religion  which  shows 
us  the  road  we  ought  to  take,  and  the 
path  we  should  avoid."     Conscience  is  to 

our  soul  what  the  eye  is  to  our  body,  and 
Jesus  Christ  spoke  of  conscience  when  he 
said,  "  your  eye  is  the  lamp  of  your  body  • 
If  your  eye  be  simple,  your  entire  body  will 
be  bright ;  but  if  your  eye  be  evil,  your 
whole    body  will   be    darksome."     Take 
care,  therefore,  lest  the  light  which  is  in 
you  should  be  itself  nothing  but  darkness. 
11.   Conscierce  is  always  right  of  itseJ  " 
It  IS  a  light,  since  it  was  given  us'^bv 
God  to  conduct  us_We  are  so  convinced 
of  this,  that   we   every  day  say  to  men 
when  we  believe  they  deceive  us,  or  wish 
to  impose  on  us,  "I   appeal  to  your  con- 
science,   always  supposing  that  the  judg- 
ment   of  conscience   is  equitable.      But 
alas!  It   often  happens  that  the  lights  of 
conscience  are  obscured  by  our  passions. 
This  IS  what  has  forced  us  to  make   a 
distinction  between  a  good  and  bad  con- 

science— between     a    rffrhf     «^      • 

*^    "gut     conscience, 

12 »  ^     - 


^s 


-i....  -4 


ij  i 


JmIi 


138 


MEDITATIONS 


which  is  that  of  the  just,  and  a  false  con- 
science, which  is  that  of  sinners.  Beseech 
God  to  purify  the  eye  of  your  soul,  and 
not  to  permit  any  passion  to  conceal  from 
it  the  truth. 

MARCH  20. 

ON  THE  REPOSE  OF  C0N8CIENCE. 

I.  There  is  a  repose  of  conscience  which 
we  ought  to  desire. 

It  is  that  which  consists  in  the  i  dvan- 
tageous  testimony  which  our  conscience 
bears  us.  t^  at  we  walk  in  the  ways  of 
God,  that  we  sincerely  seek  to  please 
Him — that  we  are  faithful  in  obeying  Him, 
and  always  restrained  by  the  fear  of 
offending  Him,  This  testimony  is  by  no 
means  incompatible  with  the  sentiments 
of  Christian  humility.  We  know,  that 
after  having  performed  all  that  God  com- 
mands us,  we  should  still  reckon  ourselves 
useless  servants.  But  at  least,  we  are  not 
then  culpable  servants,  although  it  be 
even  true  to  say,  that  we  are  always  sin- 


mmm^isBamKttk 


FOR    MARCH. 


139 


ners,  and  that  God  in  rewarding  our  merits 
only  crowns  his  own  gifts. 

II.  There  is  a  repose  of  conscience  which 
we  ought  to  fear. 

It  is  that  which  arises  from  its  blind- 
ness, either  because  it  no  longer  scruples 
anything  ;  which  is  the  state  of  obdurate 
sinners ;  or,  because  it  scruples  certain 
sins,  and  is  blind  with  regard  to  others, 
which  is  the  state  of  the  ^igenerality  of 
sinners.  Conscience  is  then  silent,  it  makes 
us  no  reproach,  but  this  silence  is  terrible, 
because  it  leads  to  impenitence. 

MARCH  21. 

ON  THE  BLINDNESS  OF  CONSCIENCE. 

I.  This  blindness  is  more  general  than  we 
imagine, 

"  There  is,"  says  the  wise  man,  "  a  way 
which  appears  straight  to  man,  but  the 
ends  thereof  lead  to  death."  All  those 
who  have  some  sentiments  of  religion, 
and  some  desire  of  salvation,  do  not  destroy 
their  souls  by  habits  of  great  crimes.  They 
I 


J 


'I 


.  II 


\'t 


do  not  wish  to  imitate  those  who  violate 
all  the  divine  laws,  without  scruple  or  re- 
morse. They,  therefore,  enter  on  a  way 
which  appears  straight  to  them,  because 
their  conscience  being  blinded  by  the 
faults  which  they  habitually  commit,  con- 
ceals the  disorder  and  its  consequences 
from  them.  This  blindness  is  so  general 
that  We  may  often  perceive  its  effects  in 
persons  who  ^eem  to  possess  no  ordinary 
piety.  They  observe,  it  is  true,  a  great 
part  of  the  laws  of  God  ;  but  the  only 
way  that  leads  to  life  is  that  in  which  we 
observe  all  those  laws  without  any  ex- 
ception. 

II.  What  are  the  sins  to  which  we  are  most 
easily  and  generally  blinded  ? 

Observe,  first,  that  we  are  more  easily 
blinded  with  regard  to  small  faults  than 
to  great  ones,  so  that  we  cannot  perceive 
the  evident  danger  of  these  trifling  faults 
when  they  are  continued  and  multiplied. 
Secondly,  that  we  are  as  easily  imposed 
on  with   regard  to   the  nature  of  these 


violate 
e  or  re- 
i  a  way 
because 

by  the 
lit,  con- 
lucnces 
general 
fects  in 
rdinary 
a  great 
le  only 
lich  we 
my  ex- 

ire  most 

)  easily 
ts  than 
Brceive 
',  faults 
tiplied. 
nposed 
these 


FOR  MARCH. 


141 


I 


faults,  so  that  we  look  upon  as  trifling 
what  are  in  reality  very  grievous  in  the 
sight  of  God.-Thirdly,  that  there  are 
very  great  faults,  and  known  as  such,  to 
which  we  are  blind,  because  it  would 
cause  our  self-love  too  much  to  be  weaned 
from  them. 

MARCH  22. 

ON  THE  DIFFERENCE  BETWEEN  CONSCIENCE  AND 

SELF-LOVE. 

I.  A  right  conscience. 

A  right  conscience  is,  first,  a  sure  and 

faithful   guide   which    conceals    nothing 

from  us ;  we   have  but    to   listen  to  its 

voice  in  order  to  know  the  road  in  which  I 

we  should  walk.     Second,  conscience  is  a 

severe  judge  which  pardons  us  nothing ; 

it  makes  us  hear  its  reproaches  for  the' 

least  sin  we  commit.     It  gives  us  notice 

of  our  wanderings,  and  makes  us  blush. 

Salutary  reproaches,  useful  notices,  happy 

IS  he  who  is  careful  to  hear  you,  and  to 

follow  5^ou ! 


^^^^■i*^ 


,ii  * 


i    , 
i 


i     .1 


fH 


i 


W^ 


*    I 


•V  V 

li     i'a 


142 


MEDITATIONS 


II.  Self-love. 

Self-love  on  the  contrary  is,  first,  a  false 
and  treacherous  guide,   which   conceals 
every  thing  from  us ;  it  conceals  the  extent 
of  our  duties,  it  sets   bounds  to  them,  it 
weakens  them  ;  it  falsely  interprets  the 
law  of  God,  and  furnishes  us  with  a  thou- 
sand^ pretexts    to    elude  or  restrain   it. 
Second,    it  is  an  ever  indulgent  judge 
which  forgives  us  everything,  and  always 
finds  reasons  to  justify  us.     It    always 
speaks  in  favour  of  dispensations,   ai 
never  for  the  rigour  and  severity  of  the 
law.     There    is,  therefore,    a  perpetual 
contradiction  between  our  conscience  and 
our  self-love,  and  we  cannot  conceive  of 
what  consequence  it  is  to  our  salvation  to 
understand  this  contradiction,  and  to  prefer 
the  wise  admonitions  of  our  righteous  con- 
science to  the  pernicious  counsels  of  our 
self-love.     The  darkness  of  the  one  easily 
obscures  the  lights  of  the  other,  and  all  is 
lost  when  they  are  on  good  terms  with 
each  other. 


t,  a  false 
conceals 
le  extent 
them,  it 
rets  the 
i  a  thou- 
train   it. 
It  judge 
[  always 
always 
»ns,   ai 
y  of  the 
3rpetual 
nee  and 
eeive  of 
ation  to 
;o  prefer 
:>us  con- 
3  of  our 
e  easily 
id  all  is 
IS  with 


FOR    MARCH. 


143 


i 


MARCH  23. 

ON  FALSE  C0NSCIENCJ3. 

I.  The  errors  of  a  false  conscience  are  the 
more  dangerous  because  it  is  so  easy  to  fall 
into  them. 

First,  because  it  is  easy  to  be  blinded 
with  regard  to  our  duties,  particularly 
when  we  find  them  contrary  to  our  incli- 
nations and  interests.     Every  thing  that 
we  wish,  every  thing  that  we  eagerly  de- 
sire, seems  lawful  in  our  eyes.    Secondly, 
because  it  is  no  less  easy  to  be  blinded  in 
the  precise   distinction   between  virtues 
and  vices.     Can  there  be  any  thing  more 
like  constancy  than  obstinate  self-opinion 
—more   like  liberality  than  profusioi>— 
more  like  meekness  than  timidity?  Every 
virtue,  when  carried  to  a  certain  excess,  I 
becomes  a  vice  ;  and  unless  the  eye  of  our 
soul  be  perfectly  pure,  it  cannot  see,  with- 
out difficulty,  the  brief  interval  that  exists 
between  both. 

.,,..,  .^  ^.,,^  j^  ceci/t/r-a  m  the  world. 


m 


li 


I  ^i 


144 


MEDITATIONS 


the  more  liable  he  is  to  have  a  false  con- 
science. 

Because  his  interests  are  then  more 
considerable,  and  his  duties  more  exten- 
sive, and  hence  he  is  more  liable  to  be 
deceived.  Because  he  can  then  more 
easily  find  persons  to  flatter  him,  and 
ju|5tify  all  his  faults.  Never,  therefore, 
confide  in  those  deceitful,  artificial  cha- 
racters, whose  conversation  is  alw^ays 
favourable  to  the  interests  of  your  self- 
1  )ve. 

MARCH  24. 

ON    THE    ILLUSIONS    OF    FALSE   CONSCIENCE. 

I.  It  conceals  evil  from  us,  and  conse- 
quently makes  us  commit  it  daringly,  and 
with  calmness. 

This  daring  proceeds  from  the  false  as- 
surance vvrhich  conscience  gives,  that 
there  is  nothing  criminal,  that  there  is 
even  nothing  but  what  is  praiseworthy 
and  useful  in  the  action  it  proposes. — 
Hence,   the  act  is  committed  with  calm- 


5 

i 


I  false  con- 
then  more 
nore  exten- 
iable  to  be 
then  more 
r  him,  and 
,  therefore, 
dficial  cha- 
is  always 
f  your  self- 


3NSCIENCE. 

and  conse- 
iringli/f  and 

he  false  as- 
:ives,  that 
it  there  is 
aiseworthy 
proposes. — 
with  calm- 


FOR    MARCH. 


145 


ness,  because  we  feel  neither  trouble  nor 
remorse  for  committing  it.  Fatal  tran- 
quillity, which  hardens  the  sinner  in  his 
iniquity,  because  he  is  seduced  by  the 
appearances  of  a  false  peace-of  an  ima- 
ginary peace,  whilst  he  is  really  and 
continually  at  war  with  God. 

II.  Bi/  concealing  evil  from  us  it  renders 
its  cure  more  difficult. 

We   deplore   the   unhappy   state  of  a 
smner  who  is  delivered  up  to  his  foolish 
passions,  and  whom  his  tyrannical  habits 
render  the  slave  of  sin ;  but  the  state  of 
a  soul  that  is  seduced  by  the  illusions  of 
false  conscience,  is  still  more  dangerous. 
This  sinner  knows,   at  least,  that  he  is 
going  astray,    and  if  he  sins  with  more 
knowledge,  he  is,  for  this  reason,  more 
likely  to  be  corrected.—But  what,  O  my 
God,   is  the  misfortune  of  those  who  go 
astray  without   knowing  it,   or   without 
acknowledging    their  wanderings  !-.and 
how  much  reason  have  we  not  to  fear 


^.^.'  .-"■  ^ ..  JatS-i^*. 


:■  1 1 


'hi; 

i 


^1 


146 


MEDITATIONS 


that  they  will  persevere  until  death  in  the 
ways  of  iniquity.  ^ 

MARCH  25. 

ON    THE    SINS  OF    IGNORANCE. 

1.  There  are  two  kinds  of  ignorance :  the 
one  involuntary  and  invincible,  the  other 
voluntary,  either  in  itself  or  in  its  source. 

The  former  is  so  rare  in  an  enlightened 
age  like  this,  and  in  a  Christian  who  lives 
in  the  world,  and  who  has  so  many  oppor- 
tunities of  knowing  his  duties,  that  it  is 
useless  to  dwell  upon  it. — Let  us  here 
consider  voluntary  ignorance,  which  is  so 
often  relied  on  as  an  excuse  for  faults. 
"  I  did  not  know,"  a  person  says,  "  that 
such  a  thing  was  forbidden."  "  You  did 
not  know.  But  you  could  and  you  ought 
to  have  known  it.  Your  ignorance,  so 
far  from  justifying  you,  is  itself  a  sin." 
David  prayed  to  the  Lord  to  pardon  his 
ignorances.  "  My  ignorances  do  not  re- 
member, 0  Lord."  Now,  whatever  requires 


•-wyR- 


h  in  the 


nee:  the 
he  other 
wurce. 
ghtened 
ho  lives 
Y  oppor- 
at  it  is 
us  here 
Lch  is  so 
■  faults. 
5,  "that 
You  did 
u  ought 
ince,  so 
a  sin. 
rdon  his 
not  re- 
requires 


FOR  MARCH. 


147 


-if 


pardon  must  be  a  sin  that  has  rendered  us 
culpable. 
II.  The  source  of  sins  of  ignorance : 
Is  the  neglect  of  instructing  ourselves 
in  our  duties ;  we  do  not  fulfil  them  be- 
cause we  are  ignorant  of  them,  and  we 
are  ignorant  of  them  because  we  are  de- 
termined not  to  fulfil  them.  We  dread 
severity  and  restraint.  We  look  upon 
advices,  counsels,  sermons,  pious  reading, 
and  rational  scruples,  as  importunate 
lights,  which  only  serve  to  disturb  the 
tranquillity  of  a  life,  the  entire  of  which 
we  desire  to  spend  in  indulgence,  and  in 
an  indifference  for  our  salvation. 

MARCH  26. 

ON  THE  MEANS  OF  DISPELLING  THE  ILLUSIONS  OF 
FALSE   CONSCIENCE. 

I.  Those  means  are,  to  contrast  the 
judgment  which  we  form  of  the  state  of  our 
conscience,  with  that  which  we  pass  on  the 
conscience  of  others. 

The  latter  are  always  exact  even  to  se- 


i 


I  *M    '      > 


L 


in 


tMi 


fk 


148 


MEDITATIONS 


verity ;  let  us,  therefore,  adopt  them  as 
models  of  those  which  we  ought  to  form 
in  our  own  conscience.  This  judgment  is 
enlightened  to  excess  when  we  judge 
others.  Why  should  it  be  blind  when  we 
judge  ourselves  ?  Why  not  employ  to  our 
own  advantage  that  light  which  is  in  us, 
and  which  renders  us  so  clearsighted  in 
pet-ceiving  the  vices  of  others,  and  so 
severe  in  condemning  them  ? 

II.  To  compare  the  ways  to  which  our 
conscience  leads  us,  with  the  way  that  leads 
to  heaven. 

This  way  is  straight ;  it  therefore  has 
no  connexion  with  a  false  conscience,  and 
bears  no  proportion  to  it.  It  depends  on 
ourselves  to  form  our  conscience  accord- 
ing to  our  interests  and  desires.  But  we 
are  deceived  in  taking  them  for  our 
guides,  and  in  adopting  all  the  false  prin- 
ciples with  which  they  are  capable  of 
inspiring  us.  These  vicious  and  errone- 
ous principles  will  not  enable  us  to  widen 
the  way  that  leads  to  salvation.     Ought 


■4 


Ktt'iBiffaawTiiasiBafeaiMEfcMM 


the  will  of  God  then  be  accommodated  to 
the  conscience  of  man,  or  should  the 
conscience  of  man  be  regulated  and 
formed  according  to  the  will  of  God  ? 

MARCH  27. 

ON    A    TIMOROUS     COMPARED    WITH      A    SCRUPU- 
LOUS   CONSCIENCE. 

I.    A  timorous  conscience  consists  in  a 
just  fear  of  of  ending  God. 

This  fear  is  a  reasonable  fear,  since  the 
greatest  misfortune  that  could  happen  to 
man  is  to  incur  the  resentment  of  God— a 
necessary  fear,  since  it  is  a  restraint  by 
which  God  keeps  us  within  the  bounds  of 
duty.     Every  Christian,  therefore,  ought 
to  have  a  timorous  conscience,  for  without 
it,  he  would  unrestrainedly  abandon  him- 
self to  the  vanity  of  his  desires.     In  order 
to  be  a  true  Christian,  it  does  not  even 
suffice  to  have  a  timorous  conscience  with 
regard    to   grievous   faults:   one    should 
have   a   delicate   conscience,    that  is,  a 
conscience   which   will   be   affrighted  at 


13* 


r 

1 !  I 

niii 


m 


rs 


\ 


n 


f 


ty\    \ 


150 


MEDITATIONS 


the  smallest  sins,  which  will  avoid  them 
as  much  as  possible,  and  which  will  not 
fail  to  reproach  him  whenever  he  has  the 
misfortune  to  commit  them. 

II.  A  scrupulous  conscience  is  that  which 
is  disturbed  to  excess. 

It  is  sometimes  confounded  with  a  ti- 
mprous  conscience,  and  a  delicate  con- 
science. But  it  goes  much  farther ;  and 
worldlings  unreasonably  affect  to  consider 
those  persons  to  be  weak  and  scrupulous, 
who  seem  to  them  to  be  always  pene- 
trated with  a  lively  fear  of  offending  God. 
They  are  deceived;  for  this  fear  is,  on 
the  contrary,  the  height  of  wisdom,  and  it 
becomes  blameable  only  when  it  is  car- 
ried to  an  excess  of  inquietude,  and  a 
refinement  in  trifles  which  is  injurious  to 
the  justice  and  goodness  of  our  Sovereign 
Master. 


)id  them 

will  not 

e  has  the 

i 
i 

hat  which 

mth.  a  ti- 
ate  con- 
her;  and 
I  consider 
rupulous, 
,ys  pene- 
iing  God. 
ar  is,  on 
m,  and  it 
it  is  car- 
B,  and  a 
urious  to 
Sovereign 


FOR  MARCH. 


151 


MARCH  28. 

ON   CHRISTIAN    VIGILANCE. 

I.  Necessity  of  this  vigilance. 

First,  Jesus  Christ  has  made  it  a  pre- 
cept—** I   say  to   all,  without  exception, 
watch  over  yourselves ;"    Omnibus  dico, 
vigilate.     Secondly,  this  precept  is  chiefly 
founded  on  the  importance  and  the  mul- 
titude  of  our  obligations.     The  law  of  God 
does  not  regulate  our  actions  alone,  but 
also  the  very  thoughts  of  our  spirit— the 
very  motions  of  our  heart ;  and  it  subjects 
both  our  soul  and  body  to  the  order  which 
It  prescribes  ;  it  exacts  an  entire  and  per- 
fect obedience.     What  vigilance  do  you 
not  require  to  comply  with  so  many  duties 
whose  detail  is  immense,  with  a  virtue 
so  weak  that  it  is  liable  to  fail  at  every 
instant. 

11.  Practice  of  this  vigilance. 

A  faithful  Christian  incessantly  ex- 
amines  with  attention  his  duties  to  God, 
to   his    neighbour,   and  to   himself     uL 


'->     k' 


pll 


,1 

1^ 


'<  t: 


k 


\ 


\      h- 


i' 


152 


MEDITATIONS 


considers  the  nature  of  worldly  dangers 
and  temptations.  He  measures  his 
strength  that  he  may  see  whether  he  is 
obliged  to  fly  from  those  dangers,  or  ex- 
pose himself  to  them.  He  prays  the  Lord 
to  increase  his  strength,  and  to  support 
him  by  his  grace.  He  considers  the 
obligations  and  duties  of  his  state.  He 
has  the  law  of  God  always  before  his 
eyes,  that  he  may  neither  desire,  nor  say, 
nor  do,  anything  which  it  forbids ;  or  that 
he  may  fulfil  all  that  it  commands.  The 
practice  of  Christian  vigilance  consists  in 
the  reunion  of  all  those  different  observa- 
tions, accompanied  by  mature  reflection. 

MARCH  29. 

ON      EXTERIOR      PIETY. 

I.  Interior  piety  is  insufficient  if  it  he 
not  accompanied  by  exterior  piety. 

To  regard  the  exterior  practices  of  piety 
as  useless,  would  prove  an  ignorance  of 
the  spirit  of  religion.  To  omit  them 
through    human   respect,    would    be    to 


dangers 
res  his 
er  he  is 
!,  or  ex- 
;he  Lord 
support 
ers  the 
Xe.  He 
fore  his 
nor  say, 
or  that 
Is.  The 
nsists  in 
observa- 
lection. 


if  it  be 

of  piety 
ranee  of 
lit  them 
I    be    to 


FOR    MARCH. 


153 


blush  at  the  gospel.  "  With  the  heart  we 
believe  unto  justice,"  says  St  Paul,  "  but 
with  the  mouth  confession  is  made  to 
salvation."  What  this  apostle  says  here 
of  faith,  is  equally  applicable  to  other 
virtues.  We  have  them  in  our  heart  in 
order  to  be  justified  ;  but  to  be  saved,  we 
exteriorly  manifest  them  in  our  conduct 
and  our  actions. 

II.  Exterior  piety  is  not  suijicient,  if  it 
he  not  sanctified  by  interior  piety. 

Because  every  exterior  action,  divested 
of  an  interior  sentiment,  is  a  body  with- 
out a  soul, — a  sounding  brass,  an  empty 
and  tinkling  cymbal.  No ;  there  is  no 
prayer  unless  there  be  a  heart  which 
prays:  no  adoration  unless  the  heart 
adores.  From  the  moment  you  take 
away  this  interior  sentiment,  this  sincere 
desire  of  pleasing  God,  which  ought  to 
sanctify  all  the  works  of  a  Christian,  he  no 
longer  acts  but  through  custom,  through 
habit,  complaisance,   vanity,  human  re- 


nit 

11 


!)T   '  ■'  J 


:| 


w 


I 


i    fs 


spect,  or  through  a  spirit  of  superstition 
and  weakness. 

MARCH  30. 

ON    THE    EXTERIOR  PIETY    OP     A     MAN    OF    THE 

WORLD. 

I.  With  regard  to  his  actions,  it  ought  to 
be  regulated  by  the  duties  of  his  state. 
,  You  live  in  the  world  ;  your  interior 
piety  may  be  the  same  as  that  of  the 
greatest  solitaries,  who  live  out  of  the 
world.  Love  God  with  the  same  ardour ; 
entertain  the  same  desires  of  possessing 
Him,  of  serving  Him,  of  pleasing  Him  ; 
the  same  zeal  for  His  glory,  the  same 
submission  to  His  will.  Your  state  will 
admit  of  this ;  because,  whatever  re- 
mains enclosed  in  your  heart,  and  is  con- 
fined to  your  soul,  can  never  produce 
either  trouble  or  alteration  in  the  dis- 
charge of  your  duties.  But  your  exterior 
piety  cannot  be  the  same  with  that  of 
solitaries,  for  it  must  be  always  regulated 
by  the  duties  of  your  state.  Hence  it  fol- 
lows, that  if  this  state  require  from  you 


»iiai«'niiiiMn;ir«terii 


r  superstition 


MAN    OF    THE 

iSf  it  ought  to 
is  state. 
>^our  interior 

that  of  the 
J  out  of  the 
ame  ardour ; 
)f  possessing 
easing  Him  ; 
y,  the  same 
ir  state  will 
hatever  re- 
,  and  is  con- 
ver   produce 

in  the  dis- 
rour  exterior 
vith  that  of 
ys  regulated 
Hence  it  fol- 
ire  from  you 


FOR  MARCH. 


155 


more  labour  than  prayer,  you  ought 
to  spend  more  time  at  labour  than  at 
prayer. 

II.   With  regard  to  his  conversation. 

A  Christian,  who  lives  in  the  world, 
should  not  set  himself  up  as  a  preacher 
or  a  prophet,   especially   with   regard  to 
those  whose  particular  conduct  is  not  en- 
trusted to  his  care.     When  he  travels  out 
of  his  sphere,  the  conversation  of  a  vir- 
tuous man  has  no  effect.     His  piety  be- 
comes  disreputable   when   he   begins  to 
criticise.     This  piety  should  be  only  ex- 
emplary.    Generally   speaking,   it  is  not 
his  business  to  censure  the  vices  of  men, 
or  to  attempt  to  correct  them,  otherwise 
than  by  the  mild  and  persuasive  power  of 
his  example.     A  mirror  has  no  voice  to 
warn  those  who  look  into  it,  of  the  de- 
formity of  their  countenance.     But    al- 
though  it  does  not  reproach  them,  it  makes 
them  sensible  of  their  defects. 


156 


MEDITATIONS 


MARCH  31. 

ON     THE      FAULTS     WITH     WHICH     THE    WORLD 
REPROACHES    THOSE    WHO    PROFESS    PIETY. 

I.   These  reproaches  are  not  always  un- 
just. 

Because   worldlings  very  seldom  dare 
to  decry  piety,  when  they  believe  it  to  be 
solid,  sincere,  and  true.     When  is  it  there- 
fore, that  they  speak  of  it  with  derision  ? 
When  they  see  thoee  who  profess  it,  1st, 
Love  virtue  through  humour,  instead  of 
employing  their  virtue  to  overcome  and 
correct  this  humour.     2d,   Love   retreat 
through  motives  of  sloth  and  idleness  ;  not 
to  seek  God,  but  to  avoid  the  world,  and 
release  themselves  from  the  performance 
of  their  duties.     S<\  Carry  their  devotion 
even  to  superstition,  without  examining 
the  limits  of  each.     4th,  Unite  with  their 
devotion,  singularities,  affections,  caprice, 
and  culpable  inconsistencies. 


IK    WORLD 
PIETY. 

'ways  un- 

dom  dare 
e  it  to  be 
s  it  there- 
derision  ? 
jss  it,  1st, 
nstead  of 
3ome  and 
e  retreat 
jness ;  not 
^orld,  and 
•Ibrmance 
devotion 
jxamining 
Arith  their 
s,  caprice, 


FOR    APRIL. 


157 


II.  We  ought  to  despise  the  reproaches 
of  worldli7igs  when  they  are  unjust,  and  to 
profit  by  them  when  they  are  not. 

If  the  world  uiyustly  censures  your 
piety,  if  it  charges  you  only  with  ima- 
ginary defects,  you  ought  to  say  with  St. 
Paul—"  I  look  upon  all  the  judgments  of 
men  as  nothing :  God  will  be  my  judge." 
But  if  these  reproaches  be  founded  on 
real  defects,  you  should  no  longer  consider 
yourself  a  Christian,  persecuted  "for 
justice'  sake»"  and  you  should  think  of 
nothing  but  how  to  reform  the  imperfec- 
tion of  your  justice,  which  is  the  only  ob- 
ject of  its  censure. 

APRIL  1. 

ON    HUMAN    RESPECT. 

1.  It  is  am.  incomprehensible  folly. 

If  you  are  going  to  practise  virtue, 
human  respect  will  prevent  you.  "  What 
will  they  say;  what  will  they  think  of  me 
in  the  world  ? "  But  what  is  this  world, 
whose    oninions    and    nm>vP(riaivti«Ti    -.r^n 

14  '  ^       ■ 


■'J^^i?.^-**.! 


■    T~  ■«'fl»f>P*'»i^K,**/1K»    ' 


If 

ff: 


H 


1 1 


J     '     r 


158 


MEDITATIONS 


dread  so  much  ?  A  collection  of  people 
whom  one  cannot  know  without  despis- 
ing, and  whom  one  ought  not  to  fear  un- 
less he  be  ignorant  of  what  they  really 
are.  It  is,  nevertheless,  to  the  frivolous 
and  inconsiderate  judgment  of  this  multi- 
tude, that  you  sacrifice  the  salvation  of 
your  soul,  although  you  have  in  opposition 
to  its  vain  remarks,  your  reason,  your  re- 
ligion, your  conscience,  and  your  God. 

II.    When  we  wish  to  gratify  our  pas- 
sions we  defy  human  respect* 

If  a  person  tells  us  that  the  report  of 
our  disorders  astonishes,  scandalizes,  and 
disgusts  even  those  who  are  generally 
reasonable,  we  are  not  disturbed  in  the 
least.  "What  right  have  these  people," 
we  will  say,  "  to  criticise  my  conduct  1 
Am  I  obliged  to  give  them  an  account  of 
my  actions  ?  Do  my  character  and  repu- 
tation depend  on  their  remarks  ? "  Thus 
it  is  that  human  respect  makes  the  sinner 
fall  into  contradiction.  It  is  thus  that  we 
are  on  one  side  weak  and  timid,  where 


n  of  people 
tiout  despis- 
to  fear  un- 
they  really 
he  frivolous 
i*  this  multi- 
salvation  of 
n  opposition 
on,  your  re- 
our  God. 
Ify  our  pas- 

the  report  of 
dalizes,  and 
•e  generally 
irbed  in  the 
ese  people," 
ly  conduct  ? 
n  account  of 
er  and  repu- 
'ks  ? "  Thus 
3S  the  sinner 
thus  that  we 
timid,  where 


FOR    APRIL. 


159 


good  is  concerned,  and  on  the  other  bold, 
intrepid,  and  even  magnanimous  in  evil. 

APRIL    2. 

ON     THE     MEANS     OF    OVERCOMING    THE    WEAK- 
NESS   OF    HUMAN    RESPECT. 

1.     The  first  is  to  consider  the  example 
of  Jesus  Christ, 

Even  if  the  practice  of  Christian  virtues 
costs  us  the  most  cruel  humiliations  and 
disgrace,  has  not  .Jesus  Christ  suffered 
much  greater  for  our  salvation  ?  Are  we 
not  the  disciples  of  an  humble  and  almost 
annihilated  God  ?  Is  he  not  our  master 
and  our  model  ?  and  what  would  become 
of  us  if  he  had  not  humbled  himself,  "  and 
made  himself  obedient  even  unto  death  ?  " 
And  to  what  death  ?  To  the  death  of  the 
cross,  that  is,  to  the  very  greatest  excess 
of  opprobrium  and  infamy. 

II.   The  second  is  to  consider  the  awful 
threats  of  Jesus  Christ  on  this  point. 

He  had  the  weakness  of  human  respect 

irf  view.    W^hpn    Sp.    cai^     njf  ,...,. u 


I 


160 


MEDITATIONS 


ashamed  of  me  and  my  words,  the  Son  of 
Man  wil!  also  be  ashamed  of  him  when 
He  shall  come  in  his  glory."  We  now 
may  perceive  which  of  the  two  we  ought 
to  dread— the  judgments  of  the  world,  or 
those  of  God.  Is  it  my  duty,  you  say,  to 
condemn  the  world  by  my  conduct,  and 
to  renounce  its  maxims  and  manner  of 
Ihring?  Was  it  your  business,  the  Sove- 
reign Judge  will  reply,  to  condemn  the 
gospel  by  disobeying  my  laws  ? 

APRIL   3. 

ON    THE    CRIME    OF    HUMAN    RESPECT. 

I.  It  offends  God  in  his  greatness. 

Because  i'  makes  us  respect  the  crea- 
ture more  t  lan  the  Creator.  Because, 
placed  as  we  are  between  God,  who  re- 
veals to  us  his  will,  and  man,  who  is  op- 
posed to  it,  it  makes  us  rebels  against 
God,  in  order  not  to  displease  man.  What 
then  becomes  of  that  entire  and  absolute 
preference  which  we  owe  to  our  Sove- 
reign Master  ?     Is  it  not  destroyed  ?  and 


Is,  the  Son  of 
f  him  when 
."  We  now 
wo  we  ought 
be  world,  or 
%  you  say,  to 
conduct,  and 
i  manner  of 
ss,  the  Sove- 
!ondemn  the 
i? 


RESPECT. 

tness. 

?ct  the  crea- 
'.  Because, 
rod,  who  re- 
,  who  is  op- 
)els  against 
man.  What 
md  absolute 
)  our  Sove- 
royed?  and 


FOR    APRIL. 


161 


fit  still  remain  in  speculation  and  idea, 
^ere  zs  not  the  least  practical  trace  of  it. 

Lord,  ,f  the  world,  which  I  am  more 
anxious  to  please,  were  not  an  enemy  to 
your  service  ? "  ^ 

n.  It  offends  God  in  his  goodness. 
Because  these  dispositions   towards  a 

have  not  the  courage  to  foUow-^these  de- 

sires  of  giving  ourselves  to  God,  which 
are,   however,   ineffectual  desires-^these 

has  favoured  us,  in  order  to  draw  us  to 
himself ;  these  are  the  Gifts  of  the  Holy 
Ghost-the    precious    fruits    of   the    re- 
demption  of  Jesus  Christ,  which  we  de- 
stroy  through  human  respect.     Our  sal- 
tation in  the  ordinary  course   of  God^s 
l^rovidence,   was  interwoven  with  these 
graces ;   but  the  fear  of  the  vain  judg- 
ments    of  the   world  destroys  all  'thefr 
efficacy.     Thus.    linm«^    ^^1^..       ,.7 


1 


l) 


1^, 


^    k 


U 


162 


MEDITATIONS 


offends  God  in  his  greatness,  makes  us 
equally  despise  the  advances  of  his  mercy, 
and  the  riches  of  his  goodness. 


APRIL  4. 


ON 


THE    SIN    OF    THOSE    WHO    DECRY    PIETY. 

I.   This  sin  is  the  more  grievous  because 
it  directly  attacks  the  Divine  Majesty, 

What !  you  behold  a  man  determined 
to  serve  God,  and  you  dare  to  withdraw 
him  from  his  service  !  You  act  the  part 
of  a  devil  towards  him  !  Your  conversa- 
tions and  railleries  have  no  other  ten- 
dency than  to  destroy  the  worship  of  the 
Divinity,  and  make  it  disappear  alto- 
gether!  How,  then,  can  you  consider 
those  conversations  and  railleries  as  tri- 
fling faults  ?  Were  those  tyrants  who  for- 
merly overturned  his  temples  and  his  al- 
tars, more  culpable  than  you  ?  No  ;  they 
were,  doubtless,  less  culpable  ;  because, 
1st,  They  scarcely  knew  the  God  of  Israel, 
whilst  you  have  no  such  excuse.  2(1,  This 
God  is  far  less  jealous  of  that  exterior 


FOR    APRIL. 


163 


worship  which  they  wished  to  abolish, 
than  of  this  interior  worship  whi'^h  you 
destroy  in  the  souls  of  others. 

II.  This  sin  is  the  more  grievous  because 
those  who  commit  it  derive  no  advantage 
from  it. 

When  you  shall  have  destroyed  every 
sentiment  of  piety  in  this  faithful  soul, 
what  will  it  profit  you  ?  What  fruit— 
what  satisfaction  can  you  derive  from 
such  an  attempt  ?  Will  it  make  you  more 
rich  or  more  happy?  Even,  should  I 
recount  the  various  passions  which  do- 
mineer over  you,  I  do  not  behold  one  that 
can  receive  the  least  advantage  from  this 
sin.  You,  therefore,  commit  a  sin  of  pure 
malice — a  sin  which  is  more  fatal  because 
its  consequences  are  often  irreparable. 

APRIL  5. 

ON    WORKS     OF    PIETY    WHICH    ARE     PERFORMED 
THROUGH    HUMAN    RESPECT. 

I.  We  may  edify  men  through  motives 
of  duty. 


164 


MEDITATIONS 


ii 


We  edify  them  through  motives  of  duty 
when  we  practise  those  exterior  works 
of  piety  which  God  commands  or  our  state 
requires,  without  seeking  the  approbation 
of  men,  or  dreading  their  censure.  Now 
these  works  are  truly  referred  to  God. 
We  desire  to  edify  those  who  behold 
them,  for  the  sole  purpose  of  pleasing  and 
glorifying  Him;  and  it  is  this  reference 
and  intention  which,  properly  speaking, 
sanctify  our  actions  and  render  them  me- 
ritorious. 

II.  We  may  edify  men  through  human 
respect : 

When  we  perform  exterior  works  of 
piety,  that  we  may  not  depart  from  re- 
ceived usages  or  established  customs ;  or 
to  satisfy  those  proprieties  which  the 
world  looks  on  as  indispensab'  j.  It  is  no 
longer  a  desire  of  pleasing  God  that  in- 
fluences our  actions  ;  it  is  an  unmeaning 
respect  for  the  world  to  which  we  are 
under   no  obligations,   and  a  pernicious 


?s  of  duty 
or  works 
our  state 
probation 
•e.  Now 
to  God. 

0  behold 
ising  and 
reference 
speaking, 
ihem  me- 

h  human 

works  of 
;  from  re- 
toms ;  or 
hich  the 
It  is  no 
i  that  in- 
imeaning 

1  we  are 
ernicious 


FOR    APRIL. 


165 


m 


forgetfulness  of  God,  to  whom  we  owe 
every  thing. 

APRIL    6. 

'     ON    TRUE   PENANCE. 

I.  In  what  does  true  penance  consist. 
If  you  consider  it  in  its  nature,  it  con- 
sists in  a  voluntary  detestation  of  sin, 
because  it  is  an  offence  against  God,  to- 
gether with  a  resolution  of  repairing  and 
expiating  it,  and  of  taking  all  the  neces- 
sary precautions  not  to  commit  it  again. 
Observe:  1st,  That  this  detestation  is  not 
a  simple  interruption,  or  a  simple  distaste 
of  sin ;  it  is  a  hatred,  a  sorrowful  aversion 
from  sin,  accompanied  by  repentance  and 
regret.  2d,  That  this  detestation  is  not  a 
passing  displeasure,  nor  is  it  compatible 
with  a  relapse  and  return  into  sin,  be- 
cause it  ought  to  be  joined  to  a  resolution 
of  repairing  sin  by  expiatory  works,  and 
of  destroying  it  by  suitable  remedies  and 
precautions.  3d,  That  this  detestation 
does  not  consider  sin  with  ree-ard  tn  Ma 

'  ~  o — 


'^:  fA 


■  fi 


i    : 


166 


MEDTTATIONfl 


deformity,  or  the  temporal  and  human  in- 
conveniencies  which  it  may  produce  ;  it 
beholds  it  as  an  offence  against  God.  Be- 
hold what  true  penance  makes  us  hate 
and  detest  in  sin. 

l\'  If  you  consider  it  in  its  extent ^  it  em- 
braces all  sins  without  exception. 

If  you  still  preserve  an  attachment  to 
only  one  sin,  you  are  not  a  true  penitent. 
Your  penance  is  no  more  than  a  contra- 
dictory disposition,  by  which  you  turn  to- 
wards God,  and  from  God  at  the  same 
time ;  towards  God  to  love  him,  by  re- 
nouncing some  sins  ;  and  from  God,  to  in- 
sult him,  by  remaining  attached  to  others. 

APRIL    7. 

Oy    THE    PROMPTITUDE  AND  LIVELINESS  OF  TRUE 

PENANCE. 

I.  It  cannot  he  too  prompt. 

Does  it  not  show  a  great  contempt  for 
God — is  it  not  in  some  manner  insulting  to 
his  mercy  and  goodness — when  we  know 
that  we  have  fallen  into  disgrace  with] 


human  in- 
)roduce  ;  it 
t  God.  Be- 
es us  hate 


vlent,  it  em- 

• 

nchment  to 
le  penitent. 

a  contra- 
Tou  turn  to- 

the  same 
im,  by  re- 
God,  to  in- 
1  to  others. 


ESS  OF  TRUE 


ntempt  for 
nsulting  to 
n  we  know 
^race  with] 


him  by  sin,  that  he  is  our  enemy,  and  yet 
pass  entire  months  and  years  without  be- 
ing reconciled  to  him,  although  we  are 
aware  he  is  disposed  to  forgive  us  ?     It  is 
not  surprising  that  we  forget  him  in  these 
moments  when  we  are  carried  headlong 
by  the  insane  ardour  of  our  passions ;  a 
man  who  is  transported  with  fury  does 
not  feel  a  wound  in  the  heat  of  battle. 
But  when  quiet  is  restored,  when  the  ar- 
dour of  passion  is  extinguished,  or  at  least 
suspended,  how  can  a  Christian  remain 
for  an  instant  in  a  state  of  sin,  without 
having  recourse  to  penance  ? 
II.  It  cannot  he  too  lively. 
How  lively  and  sorrowful  should  not 
the  repentance  of  a  Christian  be  who  has 
had  the  misfortune  to  offend  his  God !     It 
is  not  alone  a  bitter  and  profound  sorrow : 
it  is  called  attrition  and  contrition,  be- 
cause it  not  only  wounds  but  rends  the 
heart,  and  breaks  it  in  pieces.     For  if  the 
measure  of  loving  God   be,  as  St.  Aa 
gustine    says,  to  love  him  without  mea 


sure,  modus  diligendi  Deum  est  diligere 
sine  modo,  how  immeasurable  should  not 
be  our  sorrow  and  repentance  for  having 
neglected  to  love  him  ! 

APRIL  8. 

ON  THE  REPENTANCE  OF  THE  HEART. 

L  The  heart  is,  properly  speaking,  the 
source  of  all  sins. 

Our  body  is  only  a  blind  instrument 
which  obeys  the  motions  and  guidance  of 
our  heart.     Our   e^^terior  senses   merely 
execute  -what  the   heart  has  conceived. 
"From  the   heart,"    according   to   Jesus 
Christ, "  proceed  all  evil  thoughts,  murders, 
adulteries,  fornications,  thefts,  false  testi- 
monies,   and  blasphemies."     An  exterior 
action  which  is  forced  and  involuntary, 
no  matter  how  disorderly  it  may  be,  does 
not  render  a  man  culpable,  if  his  heart 
consents  not  to  it.    But  if  the  heart  desire 
it,  if  it  give  its  consent  to  it  even  before 
it  be  put  into  execution,  man  is  already 

criminal. 


I 


1 


i 


iiligere 
uld  not 
having 


.RT. 

ing,  the 

itrument 
lance  of 

merely 
inceived. 
to  Jesus 
murders, 
Ise  testi- 

exterior 
dluntary, 
be,  does 
his  heart 
art  desire 
ein  before 
s  already 


FOR    APRIL. 


169 


. 


II.  It  is  in  the  heart  that  p  ^'mri^  ought 
to  begin. 

The  heart  is  the  first  crimiiuil »  it  ought 
to  be  the  first  to  receive  punishment. 
You  fast,  you  cover  yourself  v^rith  sack- 
cloth and  ashes  :  but  if  your  heart  be  not 
changed,  if  it  do  not  sacrifice  to  God,  this 
criminal  attachment,  which  has  been  the 
source  of  your  wanderings,  all  your  ex- 
terior demonstrations  of  penance  will  be 
worthless  in  the  sight  of  God.  "Make 
unto  yourselves  a  new  heart,"  said  he  to 
his  people  by  his  prophets.  Weep,  sigh  ; 
— "  rend  your  hearts  and  not  your  gar- 
ments." This  change  of  heart,  this 
contrition  of  heart  alone,  is  the  soul  of 
penance. 

APRIL  9. 

ON    THE    MERCY    OF    GOD. 

I.  Men  know  not  how  to  forgive. 

They  know  not  how  to  be  merciful  : 
1st,  They  pardon  with  difficulty.  One 
wiay  judge  of  this  by  the  trouble  that  is 


I  i-i 


•  ?.■ 


I' 


necessary  to  induce  them  to  forgive  in- 
juries, and  to  be  reconciled  with  their 
enemies.  2d,  They  pardon  imperfectly  ; 
there  remains  nearly  always  a  fund  of 
resentment  and  hatred  in  the  heart,  which 
they  can  scarcely  disguise,  and  which  too 
often  appears  when  an  occasion  presents 
itself.  3d,  They  sometimes  pardon  slight 
offences,  but  can  they  resolve  to  forgive 
atrocious  injuries?  4th,  They  pardon, 
perhaps,  a  first  injury,  but  on  a  second,  a 
third,  or  a  fourth,  they  become  irrecon- 
cilable. 

II.  Gody  on  the  contrary,  easily  pardons. 

1st,  He  never  rejects  the  homage  of  a 
truly  contrite  and  truly  humble  heart. 
"A  contrite  and  humble  heart,  O  God, 
thou  wilt  not  despise."  2d,  He  pardons 
entirely  and  without  reserve. — David  had 
scarcely  implored  his  mercy,  with  all  the 
sentiments  of  true  penance,  when  the 
prophet  said  to  him—"  The  Lord  hath  put 
away  thy  sin  from  thee."  3d,  He  pardons 
great  faults  as  well  as  small.    David  was 


' 


rgive  in- 
ith  their 
3rfectly ; 

fund  of 
rt,  which 
/^hich  too 
presents 
on  slight 
0  forgive 

pardon, 
econd,  a 

irrecon- 

pardons. 
age  of  a 
le  heart. 
O  God, 
pardons 
avid  had 
h  all  the 
'hen  the 
hath  put 
J  pardons 
avid  was 


r 


guilty  of  murder  and  adultery.  4th,  He 
even  pardons  relapse  into  a  sin  already 
forgiven,  provided  the  return  to  him  be 
smcere,  and  accompanied  by  true  re- 
pentance. 


APRIL    10. 

ON     THE     CONFIDENCE       WHICH      A      CHRISTIAN 
OUGHT    TO  HAVE  IN  THE  MERCY  OF  GOD. 

I.    This  confidence  is  useful  when  it  in- 
duces the  sinner  to  return  to  God. 

Hope  confounds  not.     Christian  hope  is 
never  disappointed ;  it    cannot    be    con- 
founded.    But  what  is  Christian  hope  in 
a  converted  sinner  ?     It  is  the  confidence 
of  a  man  who    repents,  and  who  hopes 
that  God  will  have  regard  to  his  repent- 
ance  ;  it   is  the  confidence  of  a  man  fully 
convinced  that  the  mercy  of  God  is  infi- 
nitely  greater  than  his  malice,  and  who 
hastens  to  have  recourse  to  it. 

II.  It  is  false  and  pernicious  ivhen  it  in- 
duces him  to  persevere  in  his  sins, 

"  God  is  good,"  the  sinner  says,  "  He  is 


""•*'|l»|l    I  NOll  !*•.{: 


I 


I 

iV 


f  y 


172 


MEDITATIONS 


merciful ;  when  I  shall  have  commited 
all  imaginable  crimes,  he  will  forgive  me 
if  I  have  recourse  to  the  Sacrament  of 
Penance,  and  receive  absolution  from  my 
sins."  God  is  good  ;  yes,  without  doubt 
he  is ;  but  ought  His  very  goodness  be 
the  resource  and  stay  of  your  impiety  ? 
God  is  good  ;  but  if  you  abuse  his  mercy 
he  will  exert  nothing  but  His  justice. 
He  is  good ;  but  his  goodness  will  not 
save  those  who  make  it  serve  as  a  motive 
to  offend  him.  God  is  good ;  but  if  you 
persevere  in  your  disorders,  only  because 
you  confide  in  his  goodness,  is  such  a 
hope  less  fatal  than  despair  ? 

APRIL  11. 

ON    THE    SINCERITY    OF    PENANCE. 

I.  It  is  not  confined  sincerity  in  ac- 
cusing ourselves  of  our  sins. 

Yet,  it  is  by  the  fulness  and  sincerity 
of  this  accusation  that  the  greater  part 
of  men  judge  of  the  sincerity  of  their 
penance.     They  put  their  mind  to    the 


mmited 
pve  me 
nent  of 
rom  my 
t  doubt 
ness  be 
npiety  ? 
s  mercy 
justice. 
m\\  not 
,  motive 
t  if  you 
because 
such   a 


1/  in  ac- 

incerity 
lev  part 
if  their 
to    the 


'i 


torture  ;  they  run  through  all  the  folds  of 
their   memory  with  a  scrupulous  atten- 
tion, in  order  that  they  may  omit  nothing, 
and   if  their   accusation   be   entire  they 
consider  their  repentance  perfect.    "  Have 
I  told  all  ?     Have  I  forgotten  any  thing  ?" 
Behold  the  only  subject  of  their  uneasi- 
ness I     They    think    of   nothing    but    of 
stifling  the  remorses  of  conscience  for  a 
time,  by  an  exact  detail  of  their  iniquities 
They  never  ,think   of  stifling    those  re- 
morses in  their  source,  by  a  change  of  their  I 
will. 

n.  The  sincerity  of  penance  principally 
consists  in  the  sincerity  of  the  renunciation 
of  sin. 

It  is,  undoubtedly,  a  great  sacrifice   to 
humble  ourselves  at  the  feet  of  a  man, 
and  to  make  him  acquainted  virith  what  we' 
would  often  desire  t-  conceal  from  our- 
selves ;  but  this  sacrifice  is  not  enough 
"I  have  sinned,"  said  Saul  to  the  prophet 
Samuel-"  tb     Lord   has   given    me   his 
orders,    and   I  have     disobeyed     them.» 


174 


MEDITATIONS 


What  was  the  answer  of  the  prophet  1 
"  There  is  no  forgiveness  for  you  ;  God  is 
not  moved  by  your  professions,  because 
your  heart  is  not  changed." 

APRIL  12. 

ON    THE    HATRED    OP   SIN. 

I.   We  ought  to  hate  sin  because  it  dis- 
pleases God. 

And  as  there  is  no  sin  but  what  dis- 
pleases him,  so  there  is  not  one  which  we 
ought  not  to  hate :    there  is  no  reserve 
nor  exception  in  the  hatred    which  God 
bears  to  every  thing  that  is  sinful.    There 
should,  on  this  account,  be  neither  excep- 
tion nor  reserve  in  this  salutary  aversion, 
which  the  sinner  who  desires  to  become 
faithful  has  conceived  for  every  thing  that 
displeases   God.     This   aversion    extends 
even  to  the  objects  which  entice  us  to 
sin,  and  even  to  the  occasions  which  are 
capable  of  leading  us  into  sin.     Descend 
into  the  depths  of  your    conscience  ;   is 
there    not  some   sin,  some    habit,  some 


ophet 1 
God  is 
ecause 


it  dis- 

lat  dis- 
lich  we 
reserve 
ich  God 
There 
excep- 
version, 
become 
ing  that 
extends 
e  U8  to 
lich  are 
Descend 
nee  ;  is 
t,  some 


FOR  APRIL. 


175 


dangerous  occasion  which  you  will  not 
resolve  to  sacrifice,  because  you  are  more 
attached  to  it  than  all  che  rest  ? 
11.   We  ought  to  hate  sin  for  ever. 
If  the  anger  of  God  against  sin  were 
capable    of   being   appeased,  he     would 
hate  it  less  at  ont3  time  than  another ;  if 
the  sins  of  youth  appeared  less  grievous 
to  him  than  those  o£  advanced  age ;  if 
disorder      which   ha/e    been    committed 
through   .astom,  could  find  favour  in  his 
eyes,  our  hatred  of  sin  might  be  increased 
or  diminished    according   to   usages,    to 
days    and   to  age.     But  no ;    the  hatred 
which  God  bears  to  sin  is  a  constant  and 
invariable  hatred,  a  hatred  independent 
of  times,  and  of  the  vicissitudes  of  years 
and  of  ages.     Our  hatred  ought,  if  pos- 
sible, be  equal  to  his  ;  and  when  we  once 
renounce    sin,  we   ought  to   renounce  it 
for  ever. 


m 


i 


APRIL  13. 

ON  THE  CHARACTERS  OF  TRUE  AND  FALSE 

PENANCE. 

I.   True  penance. 

True  penance  makes  us  consider  sin  as 
an  offence  against  God,  as  an  evil  against 
God,  and  consequently  as  the  greatest  of 
evils,  as  the  only  evil  that  ought  to  be 
feared,  since  there  is  no  other  evil  but  may 
become,  through  our  patience^  advantage- 
ous to  our  salvation,  w^hilst  sinis   the  only 
evil   from  v^rhich  we   can   derive  no  ad- 
vantage in  a  future  life.     It  is   on  this 
principle  that  true  pejiance  makes  us  hate 
sin  more  than  sufferings,  shame  or  pover- 
ty :    more  than  all  that   can  injure  our 
fortune,  our  glory,  our  goods,  our  repose, 
and  even  our  life.     Yes,  a  Christian  is 
obliged  to  encounter   all   these  evils,  to 
bear   them,  to  forget  them,  rather  than 
consent  to  violate  the  Uw  of  God.     We 
are  bound  to  hate  sin  as  much  as  we  are 
obliged  to  love  God. 


FOR  APRIL. 


177 


11.  False  penance  is  more  limited  in  its 
sentiments. 

It  makes  use  of  restrictions  and  reserve 
in  the  hatred  it  has  conceived  for  sin,  and 
in  the  means  which  it  adopts  to  repair  or 
avoid  it.  It  treats,  it  compounds  with  God, 
if  we  may  say  so,  on  the  easiest  possible 
terms.  It  studies  the  art  of  keeping  ill- 
gotten  goods  without  remorse,  or  of  ap- 
pearing to  restore  them  without  losing  its 
wealth.  It  seeks  for  opportunities  to  hold 
on  with  the  world,  whilst  it  feigns  to  be 
detached  from  it — an  infallible  proof  that 
it  is  not  the  offence  against  God  which 
affects  it  most,  and  that  the  voice  of  self- 
love  is  still  stronger  in  the  heart  than  that 
of  conscience. 

APRIL  14. 

ON     THE     STRENGTH     OP     THOSE     INCLINATIONS 
WHICH   LEAD    U8    TO    SIN. 

I.  This  force  of  inclination  is  a  pretext 
with  the  greater  part  of  sinners,  to  justify 
their  disorders. 


|] 


178 


MEDITATIONS 


Who  is  there  that  does  not  say  with 
St.  Paul—"  I  feel  in  my  members  a  law 
which  fights  against  the  law  of  my  spirit, 
and  which  renders  me  captive  under  the 
law  of  sin.     Unhappy  man  that  I  am ! 
who  will  deliver  me  from  this  body  of 
death  ?     I  do  not  perform  the  good  which 
I  desire,  and  I  commit  the  evil  which  I 
do  not  desire."    We,  therefore,  throw  the 
blame  of  all  our  iniquities  on  the  imperi- 
ous force  of  this  rebellious  concupiscence  ; 
it  triumphs,  a  person  will  say,  over  all 
my  resolutions,  and  all  my  efforts  ;  it  is  a 
tyrant  that  reigns  in  my  heart  in  spite  of 
me  ;  if  God  be  just,  he  will  either  deliver 
me  from  it,  or  not  punish  me  for  obey- 
ing it. 
'     II.  Falsity  of  this  pretext. 

Observe  that  St.  Paul,  who  has  left  us 
'  so  lively  a  picture  of  this  combat  between 
the  flesh  and  the  spirit,  which  he  sustained 
like  us,  has  taken  care  to  apprise  us,  that 
his  conscience  reproached  him  with  no- 
thing.   "  I   am    conscious   to   myself   of 


-i 


m' 


h  » 


jay  with 
-s  a  law 
ly  spirit, 
ider  the 
,t  I  am ! 

body  of 
)d  which 

which  I 
irow  the 
e  imperi- 
jiscence ; 

over  all 
s  ;  it  is  a 

spite  of 
3r  deliver 
for  obey- 


as  left  us 
t  between 
sustained 
;e  us,  that 
with  no- 
myself   of 


FOR    APRIL. 


179 


nothing."  That  he  took  all  possible  pre- 
cautions  to  avoid  sin,  that  he  treated  his 
body  harshly,  and  brought  it  into  subjec- 
tion, whilst  you,  worldlings,  you  who 
complain  so  bitterly  of  the  violence  of 
your  inclinations,  you  think  of  nothing 
but  of  flattering  them.  Labour,  like  St. 
Paul,  to  subdue  your  flesh,  and  then  you 
may  mourn  with  him  for  your  weakness, 
without  experiencing  its  fatal  conse- 
quences, 

APRIL  15. 

ON    THE    COMBAT    OF    THE    FLESH    AGAINST    THE 

SPIRIT. 

L   This    ombat  is  the  trial  of  our  virtue. 

There  are  in  the  Christian  two  different 
men ;  the  carnal  man,  and  the  spiritual 
man ;  the  man  of  God,  ar?'^  the  man  of 
sin ;  the  child  of  wrath,  and  the  child  of 
grace;  one  is  the  impure  and  earthly 
ofl'spring  of  sinful  and  disobedient  Adam  ; 
the  other  is  grafted  in  Jesus  Christ,  and 
regenerated  by  the  grace  of  baptism..     No  w 


I 


180 


MEDITATIONS 


between  these  two  men  there  is  a  per- 
petual combat ;  what  the  one  approves, 
the  other  condemns ;  what  one  seeks,  the 
other  fears.  One  always  desires  to  follow 
the  law  of  the  flesh ;  the  other  to  obey  only 
the  law  of  the  spirit.  It  is,  no  doubt,  humi- 
liating and  painful  to  the  just  man  to 
have  to  sustain  this  internal  warfare, 
and  to  find  within  him  two  different  wills 
which  are  always  opposed ;  but  this  op- 
position was  necessary  in  order  to  exercise 
and  try  his  virtue. 

II.  Means  of  becoming  victorious  in  this 
combat. 

Faith,  prayer,  vigilance,  confidence  in 
God,  the  mortification  of  the  senses,  are 
the  arms  we  ought  to  use  in  combating 
and  vanquishing  this  carnal  and  earthly 
man,  this  man  of  sin,  this  dangerous 
enemy  whom  we  have  within  us.  It  is 
from  God  we  receive  this  armour  of  light, 
and  we  become  victorious  principally  by 
the  succours  of  his  grace. 


FOR  APRIL. 


181 


APRIL  16. 

ON    THE    REPARATION    OP    SIN. 

I.    This  reparation  is  absolutely  neces- 
sary. 

For  it  is  not  sufficient  to  weep  for  our 
sin,  to  detest  and  ren.  ince  it  for  ever ; 
we  must  also  repair  it  by  works  directly 
contrary  to  sin.     Without  this,  no  matter 
what  proofs  we  may  give  of  our  return 
to  God,  we  only  counterfeit  penance,  but 
do  not  perform  it,  according  to  the  expres- 
sion  of  St.   Augustine,  non  agitur  pceni- 
tentia  sed  fingitur.      Have  you   usurped 
the  goods  of   others,  or  do  you   possess 
them  unjustly  ?     You  must  restore  them. 
You  have  made  your  neighbour  feel  the 
effects  of  your  hatred.     You  must  now 
make  him  experience  the  effects  of  your 
charity.     True  penance  is  known  by  this 
generous  reparation ;  every  thing  else  is 
but  the  shell  of  penance.     Reparation  is 
the  fruit,  and  it  is  by  the  fruit  we  judge 
of  the  tree. 


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182 


MEDITATIONS 


II.  Two  essential  qualities  of  the  repara- 
tion of  sin, 

1st,  It  ought  to  be  proportioned  to  the 
offence  ;  and  Hence  if  the  sin  be  public, 
the  reparation  ought,  if  possible,  to  be 
equally  so,  in  order  to  remove  the  scandal. 
2d,  It  ought  to  be  applied  to  the  same  ob- 
jects as  sill.  We  cannot  repair  calumny 
by  prayer,  injustice  by  alms,  nor  ven- 
geance by  austerity.  No  rule  vv^ill  permit 
us  to  give  precisely  to  God  what  we  have 
taken  from  our  neighbour,  nor  to  apply  in 
charity  what  we  owe  to  justice. 

APRIL  17. 

ON    THE   EXPIATION  OF    SIN. 

I.  Necessity  of  this  expiation. 
It  differs  from  the  reparation  of  sin,  in 
as  much  as  the  latter  destroys,  by  con- 
trary acts,  the  consequences  and  effects 
of  siri,  whilst  by  expiation  we  punish  our- 
selves for  the  sins  we  have  committed. 
For  it  is  necessary  that  sin  should  be 
punished  even  after  it  has  been  forgiven. 
God  grants  us  the  pardon  which  he  offers 


mmmmmmmmm 


FOR  APRIL. 


183 


US,  only  on  this  condition.  The  flesh,  then, 
may  rebel,  the  world  may  murmur,  heresy 
may  dispute,  nature  may  be  alarmed  ;  but 
it  is  a  truth  of  faith,  and  a  capital  truth, 
that  the  remission  of  sin  does  not  neces- 
sarily include  the  remission  of  the  punish- 
ment due  to  sin.  * 

II.   The  measure  of  this  expiation. 

It  ought  to  be  proportioned  to  the 
quality,  number  and  duration  of  our  sins. 
Let  us  remember,  that  in  those  times 
when  the  Church  exercised  with  entire 
freedom,  all  the  severity  of  the  ancient 
discipline,  there  was  a  sin  which  it  was 
necessary  to  expiate  by  ten  whole  years 
of  fasting,  humiliations,  and  austerities. 
This  severity  has  ceased  ;  but  the  obliga- 
tions of  expiating  sins  by  satisfactory 
works,  and  works  proportioned  to  their 
enormity  and  number,  will  always  remain. 
Arm  yourself,  therefore,  with  a  holy 
rigour  against  yourself  if  you  have  had 
the  misfortune  to  offend  grievously  the 
Divine  Justice ;  and  if  the  physicians  of 
your  soul  be  too  indulgent,  compensate 


■nm 


^i 


I 


184 


MEDITATIONS 


( 


for  their  indulgence  by  your  own  severity 
according  to  the  remark  of  St.  Bernard : 
Si  medicus  clementior  fuerit,  tu  age  pro 
teipso>, 

APRIL  18. 

ON  THB  SACRAMENT  OF  PENANCE. 

I.  How  advantageous  it  is  to  approach  in 
often. 

The  obligation  which  this  sacrament 
imposes  on  us  of  entering  into  ourselves, 
and  examining  the  state  of  our  conscience 
to  render  an  account  of  it  to  the  minister 
of  Jesus  Christ,  is  a  bridle    capable  of 
restraining  us.     1st,   We  then  hear  the 
voice  of  our  conscience,  this  interior  judge 
which  we  can  hear  with  difficulty  in  the 
midst  of  the   trouble   and  dissipation  of 
the  world.    2d,  In  exposing  the  wounds 
of  our  souls  to  him  whom  God  has  given 
us,  or  whom  we  have  chosen    for   our 
guide  in  the  ways  of  salvation,  we  enable 
him  to  enlighten  our  conscience,  and  to 
make  us  blush  for  our  wanderings.    What 
can   be    more    proper  to    regulate    our 


■i^^JiM^m,. 


FOR  APRIL. 


185 


natural  levity  than  this  intimate  and 
religious  commerce,  in  which  are  to  be 
found  on  one  side  sincerity,  rectitude, 
confidence  and  docility  ;  and  on  the  other 
a  divine  authority,  a  wisdom  derived  from 
the  law  of  God,  and,  consequently,  superior 
to  that  of  the  world  ? 

II.  The  great  danger  of  absenting  our- 
selves from  this  sacrament. 

Woe  be  to  you  if  you  look  ,  n  confes- 
sion as  a  restraint,   if  you   are  repelled 
from  it,  if  you  look  on  it  as  a  painful  sub- 
jection, as  an  odious  and   insupportable 
yoke,  and  if  the  distaste  which  you  feel 
for  it   induces  you  to  neglect   it!     You 
thereby  prove  that  you  have  little  of  the 
love  of  God,  little  desire  of  acquiring  or 
preserving  purity  of  heart,  and,  conse- 
quently, very  little  zeal  for  the  salvation 
of  your  soul.     You  resemble  a  sick  man 
who  is  so  great  an  enemy  to  himself  as  to 
dread  the  exposure  of  his  wounds,  because 
he  fears  he  may  be  thereby  cured.     The 
longer  you  absent  yourself  from  confession 


16* 


til 


186 


MEDITATIONS 


the  more  weak  and  relaxed  you  become, 
the  more  you  get  accustomed  to  sin,  the 
nearer  you  approach  to  impenitence. 

APRIL  19. 

ON   IDLENESS. 

I.  Nothing  is  more  favourable  to  the  pas- 
sions than  idleness. 

The  passions  easily  invade  and  take 
possession  of  a  soul  which  has  no  occupa- 
tion ;  and  if  they  sometimes  attack  us  in 
the  midst  of  our  labour,  how  much  more 
are  they  not  likely  to  surprise  and  over- 
come us  when  they  find  us  unoccupied ! 
Although  no  labour,  no  application,  no  rest- 
lessness can  stop  that  natural  disposition 
which  we  have  to  gratify  our  passions,  y? 
we  ourselves  will  have  the  folly  to  provoke 
those  domestic  enemies  by  our  idleness. 

II.  Nothing  is  more  opposed  to  the  pas- 
sions than  application  or  labour. 

If  you  apply  your  spirit  to  some  occu- 
pation that  will  fix  its  attention,  if  you 
combat  this  love  of  repose  and  tranquil- 


FOR  APRIL. 


ld7 

lity,  this  fund  of  sloth  and  indolence  which 
rules  over  you  and  renders  you  an  enemy 
to  labour  and  reflection,  you  will  easily, 
or  at  least  without  much  difficulty,  pre- 
serve the  innocence  and  purity  of  your 
soul.     Be   therefore  incessantly  engaged 
in  useful  labours,  and  such  as  are  suited 
to  your  state  ;  and  if  they  be  irksome,   or 
pamful,  perform  them  in  a  spirit  of  mor- 
tification  and   penance.     You   will  thus 
destroy  those  lively  passions  which  cherish 
Idleness,  and  you  will  close  against  them 
the  entrance  of  your  heart. 

APRIL  20. 

ON    THE    OBLIGATION   OP    LEADING    A    PENITENT; 
AND   MORTIFIED  LIFE.  I 

I.  We  ought,  as  Christians,  to  follow  this 
maxim  :^The  whole  life  of  a  Christian 
ought  to  be  a  perpetual  penance. 

The  whole  life  of  a  Christian  ought  to 
be  a  continual  penance.  Observe  1st, 
that  the  maxim  does  not  say  some  par- 
ticular  actions  of  life,  but  the  life  itself 


188 


MEDITATIONS 


2d,  That  it  does  not  say  some  years, 
some  days,  or  some  moments,  but  the  en- 
tire of  life.  3d,  That  it  does  not  say  the 
life  of  a  solitary  retired  in  the  desert, 
but  the  life  of  a  Christian ;  and  every 
Christian,  no  matter  what  his  condition 
may  be;  because  every  Christian  is  a 
member  and  disciple  of  Je^as  Christ,  and 
he  cannot  hope  for  salvation  unless  he 
conform  his  life  and  actions  to  those  of 
Jesus  Christ,  his  master,  his  Saviour,  his 
chief,  and  his  model. 

II.  We  ought,  as  sinners^  io follow  this 
maxim. 

Because  we  are,  in  the  sight  of  God, 
as  criminals,  obliged  to  satisfy  his  justice 
by  the  expiation  of  our  sins,  and  to  avert, 
by  penance,  the  terrible  chastisements 
with  which  he  threatens  us.  Now,  can 
it  be  possible  to  unite  penance  with  the 
effusions  of  joy,  the  satisfaction  of  desires 
and  the  intoxication  of  pleasure  ?  A  pen- 
itent sinner  proportions  the  exterior  mor- 
tification of  his  senses  to  his  condition  and 


MB 


HI 


FOR    APRIL. 


189 


his  strength ;  he  knows  that  Jesus  Christ 
has  not  led  as  austere  a  life  as  John  the 
Baptist,  but  he  sets  no  bounds  to  the  in- 
terior mortification  of  his  passions ;  and 
it  is  particularly  by  this  means  he  endea. 
vours  to  attain  as  much  as  he  possibly  can, 
to  the  perfection  of  his  divine  model. 

APRIL  21. 

ON    THE    LIFE   OP    THE    WORLD. 

1.  It  almost  never  thinks  of  God. 

And  how  would  it  find  time  to  think 
of  him?  Are  not  all  its  moments  filled 
up  by  a  continual  round  of  useless  diver- 
sions, frivolous  amusements,  or  of  cares 
which  appear  serious  in  the  eyes  of  car- 
nal men,  and  which,  in  reality,  are  no  less  j 
frivolous  and  puerile  than  amusements  ? 
The  enchantment  of  trifles,  according  to 
the  saying  of  the  wise  man,  makes  us 
forget  God  and  our  salvation.  And  if  we 
even  sometimes  think  of  God  in  the  world, 
it  is  for  no  other  purpose  than  to  mutter 
a  few  short  prayers  through   habit  and 


^P^r^^mmpymm 


190 


MEDITATIONS 


without  reflection ;  and  it  often  happens 
that  we  neglect  prayer  when  we  have  a 
distaste  for  it,  when  pride  takes  possession 
of  us,  when  we  are  hurried  away  by  the 
distractions  of  the  world. 

II.  It  does  nothing  f 07'  God. 

It  does  not  watch  nor  labour  but  for 
the  purpose  of  enriching  and  advancing 
itself;  the  imagination  is  filled  only  with 
human  views,  pretensions,  and  specula- 
tions. All  its  thoughts,  all  its  desires,  all 
its  words,  almost  every  step  it  takes,  have 
no  other  object  in  view  but  the  gratifi- 
cation of  vanity,  ambition,  avarice,  or 
pleasure.  Such  is  the  life  of  the  world. 
Now,  can  any  one  persuade  himself  that 
such  a  life  is  fit  to  conduct  us  to  eternal 
bliss  ?  And  should  we  not  despair  of  the 
salvation  of  those  that  are  engaged  in 
the  world,  if  it  were  not  certain  that  one 
might  live  in  the  world  without  conform- 
ing to  its  ordinary  life  ? 


mmmmfm'fmimmimm 


happens 
;  have  a 
>ssession 
Y  by  the 


but  for 
ivancing 
ily  with 
specula- 
sires,  all 
:es,  have 
i  gratifi- 
irice,  or 
e  world, 
self  that 

eternal 
ir  of  the 
:aged  in 
that  one 
conform- 


FOR    APRIL. 


191 


APRIL  22. 

ON    THE    NECESSITY    Op  SANCTIFYING    OUR    LIFE 
BY    GOOD    WORKS,    IN    ORDER    TO    BE    SAVED. 

I.  The  greater  part  of  worldlings  are  not 
convinced  of  this  necessity. 

When  they  ai'e  neither  unjuct  nor 
plunderers  of  their  neighbour,  nor  slan- 
derers, nor  revengeful,  nor  slaves  to 
avarice  and  pleasure,  they  imagine  they 
are  in  the  way  of  salvation.  What  can 
be  laid  to  my  charge,  they  say  ;  I  have 
done  no  injury  to  any  one :  Is  a  person 
damned  without  committing  a  crime  ? 
They  readily  admit  that  they  are  not  of 
the  number  of  those  fervent  Christians 
who  offer  an  extreme  violence  to  them- 
selves, in  order  to  gain  heaven,  but  they 
cannot  be  persuaded  that  they  belong  to 
the  class  of  sinners. 

II.  A  person  may  oe  condemned  for  the 
simple  omission  of  good  works. 

For  1st,  In  order  to  be  saved,  the  Scrip- 
ture says  it  is  not  sufficient  to  avoid  evil, 


i  i 


% 


h 


we  must  also  do  good.     "  Avoid  evil  and 
do  good."    The  salvation  of  man  depends 
on  these  two  points,  and  either  is  useless 
without  the  other.     2d,  The  barren  tree 
is  cast  into  the  fire,  though  it  did  no  mis- 
chief save  that  of  uselessly  encumbering 
the  ground.     3d,  The  negligent  servant  is 
in  like  manner    condemned   to   exterior 
darkness,   not  for  having  lost  his  talent, 
but   for  having  failed  to    apply  it  to  a 
good  account.  4th,  In  the  sentence  which 
Jesus  Christ  will  pronounce  on  the  last 
day  against  the  wicked,  he  will  reproach 
them  only  with  sins  of  omission.    "  I  was 
hungry  and  you  gave  me  not  to  eat,"  &c. 
Labour,  then,  without  ceasing,  to  sanctify 
your  life  by  good  works,  and  never  lose 
sight  of  this  undoubted  maxim  in  the  prin- 
ciples of  religion,  that  it  is  a  very  great 
crime  in  the  eyes  of  God  not  to  do  good 
when  you  have  it  in  your  power. 


n 


wm^ 


mm 


evil  and 
depends 
j}  useless 
ren  tree 

no  mis- 
mbering 
Tvant  is 
exterior 
s  talent, 

it  to  a 
e  which 
the  last 
eproach 

"  I  was 
at,"  &c. 
sanctify 
ver  lose 
he  prin- 
-y  great 
do  good 


FOR     APRIL. 


193 


APRIL  23. 

ON  THE  REMEMBRANCE  OF  THE  DAYS  WHICH 
WE  HAVE  PASSED  IN  THE  PORGETFULNesS 
OP    GOD    AND    OF  OUR    DUTIES. 

I.  The  past  is  but  a  dream,  as  far  as  the 
things  of  the  world,  which  we  have  enjoyed 
are  concerned.  ' 

What  now  remains  of  all  the  vain  plea- 
sures   and   frivolous   distractions    which 
have  so  long  been  the  charm  of  your  life  ? 
Even  though  you  have  enjoyed  them  for 
many  years,  what  .advantage  have  you 
over  him  who  has  tasted  them  only  for  an 
instant?  All   is  equally   passed  both  for 
him  and  for  you  ;  and  the  past  is  nothing, 
It  has  neither  existence  nor  reality.    It  is 
a  dream  which  has  vanished,  a  shadow 
a  vapour,   a  sound  which  has  died  away' 
Nothing  is  left  but  remembrance,  and  this 
remembrance    will  be  speedily   effaced. 
Sinners,'  says  the  prophet,   "have  slept 
their  sleep,   and  they  have  found  nothing 
in  their  hands."  ^ 


m 


Jlii,|UJUU«!Ulii.l."- 


194 


MEDITATIONS 


11.   The  past  is  a  real  evil  with  regard  to 
the  sins  which  have  been  committed. 

They  exist  no  longer,  but  they  did  exist. 
The  charm  has  vanished,   but  the  stain 
still  remains.     "  Do  not  deceive  yourself,'' 
said  St.  Bernard,  "  your  sins  have  passed 
awaj    from  your  hand,   their   action  is 
over,  but  they  still  remain  upon  your  con- 
science. Transierunt  a  manUy  non  transie- 
runt  a  mente.    You  do  not  commit  them 
again,  but  it  will  be  always  true  that  you 
have  committed  them  ;"  Facere  in  tempore 
fuit,  fecisse   in  sempiternum  manet.     And 
upon  this   is  founded  the  truth  of  that 
maxim— "It  is  sufficient  for  the  just  man 
to  have  sinned  but  once  to  condemn  him- 
self to  eternal  penance."     Justo  satU  est 
semel  peccasse  ad  Jletus  cBternos, 

APRIL  24. 

ON  THE  GOOD    USE  OF  THE   PRESENT  TIME. 

I.  The  present  is  the  only  time  of  which 
we  can  make  a  good  or  bad  use. 

The  nast  is  no  more  :  the  future  has  not 


I 


gard  to 

id  exist, 
le  stain 
mrseif,'' 
i  passed 
ction  is 
)ur  con- 

transie- 
lit  them 
that  you 
;  tempore 
3t.     And 

of  that 
ust  man 
mn  him- 
satist  est 


r  TIME. 

of  which 
e  has  not 


FOR    APRIL. 


195 


yet  arrived.     The  present  alone  belongs 

to  us.     But  this  present  is  a  rapid  and 

fleeting  moment ;  an  almost  imperceptible 

point,  which  ceases  to  exist  as  soon  as  we 

have  reflected  on  it.  Imagine  time  to  be  a 

vast  torrent  which  comes  towards  you  with 

inconceivable  rapidity.    What  has  flowed 

by  you  will  return  no  more— this  is  the 

past.     What  is  flowing  towards  you  has 

not  yet  reached—this  is  the  future.  What 

has  just  reached  you  is  the  present.    You 

may  take  advantage  of  it. 

II.  What  use  ought  we  make  of  the  present 
time  ? 

No  other  but  to  apply  with  care  to  the 
concerns  of  our  salvation  in  order  to  in- 
sure ourselves  a  merit  and  recompense 
which  will  last  for  ever.  No,  there  is 
not  a  moment  of  our  life  which  we  ought 
not  and  which  we  might  not  employ  to 
gain  heaven  ;  no  moment  which  does  not 
furnish  us  an  opportunity  of  means  of 
practising  some  virtue;  none   in    which 

we  OUffht  not.  tn  hf>rnarlir  f^  «^^ i-_^       • 

" ■ '-^^^-j  vvr  cijppcixi- uuiore 


196 


MEDITATIONS 


God,  to  render  him  an  account  of  our 
actions ;  none,  in  fine,  which  may  not  be 
the  decisive  moment  of  our  salvation. 

APRIL   25. 

ON  THE  UNCERTAINTY  OF  THE  FUTURE. 

I.   The  future  is  uncertain;  and  yet  we 
are  occupied  by  it  alone. 

We  are  always  thinking  of  the  future, 

and  never  of  the  present.    We  anticipate 

it  as  if  it  were  too  slow,  and  we  suffer  the 

present  to  escape  as  if  it  were  too  swift. 

We  are  wandering  in  the  time  which  has 

not  yet  arrived,  and  we   do  not  think  of 

the  only  time  which  subsists  and  belongs 

to  us.     We  do  not  live,  but  we  hope  to 

live.  Nan  vivunt  homines,  sed  victuri  sunt. 

We  say—"  I  will  go,  I  will  obtain  such  or 

such  a  favour,  I  will  attain  such  a  degree 

of  elevation,  and   rise  to  such  and  such 

a  height  of  fortune."  The  foolish  rich  man 

says  in  the  gospel,   "  I  will  throw  down, 

and  I  will  build  up ;"— not  thinkin*.  thp^t 

_3^-", 


tit  of  our 
iy  not  be 
ition. 


UTURE. 

■nd  yet  we 

le  future, 
LUticipate 
suffer  the 
:oo  swift, 
^hich  has 

think  of 
I  belongs 

hope  to 
turi  sunt. 
n  such  or 
a  degree 
ind  such 
'ich  man 
^  down, 

inc    flint 


FOR     APRIL. 


197 


he  was  forming  plans  on  the  very  eve  of 
his  death. 

II.   The  future  is  uncertain,   and  yet  we 
wait  for  the  future,  to  give  ourselves  to  God. 

You  defer  from  day  to  day  the   total 
surrender  of  yourself  to  God.     You  are 
waiting,  you  say,  until  you  reach  a  more 
advanced  age.     But  will  you  arrive  at 
that  age?  You  are  waiting  until  you  grow 
old.  But  will  you  ever  enjoy  an  old  age  ? 
You  are  waiting  for  a  perfect  disengage- 
ment from  a  multitude  of  affairs  in  which 
you  are  engaged.     But  are  you  certain 
you  will  ever  see  an  end  of  them  ?     You 
are  waiting  for  to-morrow.     But  will  you 
ever  see  another  day  ?  "  This  very  night 
I  will  demand  an  account  of  your  soul," 
and  if  you  die  in  your  sin,  what  will  be- 
come of  you  ? 

APRIL  26. 

ON  THE    DELAY   OF  CONVERSION. 

I.  Delay  not,  says  the  wise  man,  to  he  con^ 
verted  to  the  Lord,  and  dn  r,nt  ri.f.^  u  f^^^ 


17* 


J 


!.! 


U 


198 


MEDITATIONS 


day   to  day,  because  you  are  not  sure  of 
time. 

When  in  fact,  will  this  time  arrive  at 
which  you  are  resolved  to  change  your 
life  ?  Perhaps  it  will  be  much  more  en- 
cumbered by  the  cares  and  embarrass- 
ments of  the  world  than  that  which  you 
neglect ;  new  ties,  new  difficulties,  new 
obstacles,  will  be  opposed  to  those  pro- 
jects  of  conversion  which  have  no  reality 
in  them. 

11.   You  are  not  sure  of  yourself  . 

Man  is  inconstant  for  good,  and  con- 
stant for  evil.      You  look  on  your  con- 
version as  a  fruit  which  is  not  yet  ripe, 
but  which  will  ripen  in  time.     You  ima- 
gine that  at  that  time  your  resolutions  will 
be  more  firm,  your  passions  more  weak, 
your  repugnances  less  strong,   and   your 
attachments    less    sensible.       Undeceive 
yourself;  this  time  may  arrive,  but  you 
will  not  profit  by  it ;  it  will  be  rather  this 
pious  inclination  that  you  now  feel,  which 
will  be  weakened— it  will  be  this  desire 


\ot  sure  of 

arrive  at 
ange  your 
1  more  en- 
mbarrass- 
vhich  you 
Ities,  new 
;hose  pro- 
no  reality 

f. 

and  con- 
tour con- 
yet  ripe, 
^ou  infla- 
tions will 
>re  weak, 
tnd  your 
ndeceive 
but  you 
ither  this 
3I,  which 
is  desire 


of  conversion  that  will  disappear.  You 
will  feel  a  greater  distaste  for  virtue,  and 
a  greater  attachment  to  vice.  You  will 
no  longer  have  the  same  sentiments  for 
God  and  for  your  salvation.  You  will  be 
the  same  only  so  far  as  the  world  and  sin 
are  concerned. 

APRIL   27.   • 

ON  THE  FALSE  IDEAS  ENTERTAINED    BY  folNNERS 
OF  THE  MERCY  OF  GOD. 

I.  They  believe  it  to  be  infinite,  and  they 
are  thus  encouraged. 

They  make  the  mercy  of  God  a  title 
and  motive  for  persevering  in  their  dis- 
orders. They  are  not  deceived  in  be- 
lieving this  mercy  to  be  infinite,  because 
it  is  so  in  reality,  like  the  other  attributes 
of  God.  But  they  are  deceived  for  want 
of  reflecting  that  this  mercy  is  infinite  in 
one  sense,  and  limited  in  another.  In 
what  is  it  infinite  ?  It  is  so,  inasmuch  as 
it  extends  to  all  men  and  to  all  sins  ;  be- 
cause it  makes   no   distinction   between 


■p^ 


Uil 


I 


200 


MEDITATIONS 


Jew  and  Gentile,  for  they  have  all  the 
same  God,  "  who  is  rich  to  all  those  who 
invoke  him."  It  is  infinite,  inasmuch  as 
It  pardons  the  blackest  crimes,  the  most 
unheard  of  iniquities  ;  and  hence  it  is,  that 
the  greatest  sinners  should  never  despair 
ot  their  salvation. 

11.  In  what  respect  is  the  mercy  of  God 
limited  ? 


It  is  limited  when  the  sinner  is    obsti- 
nate,  when   he   resists,  when  he  always 
delays  his  conversion ;  because  then  the 
Lord,    whose  patience   he   has  wearied 
closes  the  bowels  of  his  mercy,  and  refuses 
to  hear  the  voice  of  those  who  would  not 
I  attend  to  his.     This  is  what  was  announ- 
ced to  the    whole  human  race,    by  the 
angel  who  is  spoken  of  in  the  Apocalypse 
who  "having  placed   one  foot  upon  the' 
earth,  and  another  on   the  sea,  shall  lift 
up  his  hand  towards  heaven,  and  swear 
by  the  name   of  the  Eternal  that  time 
shall  be  no  more  ;»  that  is,  that  the  tine 


e  all  the 
those  who 
smueh  as 
the  most 
it  is,  that 
ir  despair 

■y  of  God 


is    obsti- 
3  always 
then  the 
wearied, 
i  refuses 
ould  not 
announ- 
by  the 
calypse, 
pon  the 
hall  lift 
I  swear 
at  time 
he  time 


FOR    APRIL. 


201 


of  mercy  is  past,  and  that  the  Lord  is  about 
to  give  free  course  to  his  justice. 

APRIL  28. 

ON  THE  PREPARATION  FOR  DEATH. 

I.  This  preparation  ought  to  last  during 
our  entire  life. 

We  are,  therefore,  at  liberty  neither  to 
delay  nor  interrupt  it ;  and  it  is  for  this 
reason  that  Jesus  Christ  does  not  merely 
say  in  the  gospel,  prepare  yourselves,  but 
be  always  ready.  Estote  parati.  We 
should  then  distinguish  two  sorts  of  pre- 
paration for  death  :  an  actual  preparation 
which  precedes  the  last  moments  of  life, 
and  an  habitual  preparation  which  ex- 
tends through  every  moment  of  life,  by 
the  care  which  we  take  to  sanctify  them. 

II.  This  habitual  preparation  should  no! 
prevent  our  attention  to  all  the  duties  of  our 
state. 

On  the  contrary,  it  should  make  us 
more  attentive  to  those  duties,  because 
we  discharge  them  with  all  nn««;Kio  ^o^i 


-^mm^f^WF 


•ymm 


'>     l 


i 


Vf 


202 


MEDITATIONS 


and  diligence,  that  we  may  be  always  fit 
to  appear  before  God.  The  true  Christian 
never  loses  sight  of  this  maxim  of  St.  Je- 
rome— "  Labour  as  if  you  were  always  to 
live ;  and  live  as  if  you  were  every  day 
to  die." 

APRIL  29. 

ON  DEATH-BED  REPENTANCE. 

L  The  sinner  who  delays  his  repentance 
to  the  hour  of  his  death,  depends  upon  what 
he  will  do  for  God  at  his  last  moments. 

Ill-founded  hope  !  For  can  he  do  more 
than  those  foolish  virgins,  who,  not  being 
prepared  to  go  meet  the  bridegroom  when 
he  was  approaching,  were  endeavouring 
to  recover  their  lost  time,  at  the  very 
moment  he  arrived  ?  They  asked  for 
assistance  ;  they  returned  with  their  lamps 
lighted,  and  nevertheless,  whilst  they 
were  k.^.ocking  at  the  gate,  he  answered — 
"I  know  you  not,"  because  their  piety  was 
but  exterior,  and  their  heart  was  not 
changed. 


i  I 


i 


be  always  fit 
'ue  Christian 
im  of  St.  Je- 
ire  always  to 
re  every  day 


LNCE. 

is  repentance 
ds  upon  what 
loments. 
I  he  do  more 
10,  not  being 
jgroom  when 
ndeavouring 
at  the  very 
y  asked  for 
h  their  lamps 
whilst  they 
I  answered — 
eir  piety  was 
art   was   not 


FOR    APRIL. 


203 


i 


II.  The  sinner  depends  upon  what  God  will 
do  for  him  at  the  hour  of  death. 

He  is  assured  that  God  will  grant  him 
the  grace  of  a  happy  death ;  but  God  is 
not  bound  to  bestow  to  any  one  this  final 
and  decisive  grace ;  it  depends  solely 
upon  his  will,  because  it  is  just  that  the 
salvation  of  man  should  be  always  in  his 
hands.  The  greatest  saint  should  always 
tremble,  because  he  is  not  sure  of  ob- 
taining it ;  and  you,  sinners,  you  enjoy  an 
assurance  which  the  just  do  not  possess. 
Has  God,  then,  promised  you  this  grace, 
which  is  so  precious  and  desirable  ?  On 
the  contrary,  he  has  declared  a  hundred 
times  that  he  will  refuse  it. — "  You  shall 
seek  me,"  says  he,  "  and  you  shall  not 
find  me,  and  you  shall  die  in  your  sins !" 

APRIL   30. 

ON  THE  FALSE  SECURITY    OF  SINNERS. 

I.  It  is  founded  on  the  promise  made  hy 
God  to  the  penitent  sinner  ^  to  for  give  him  his 
sins,  '  ■ 


V* 


\. 


204 


MEDITATIONS 


1 


But  this  promise  has  no  reference  to  the 
sinner  that  is  determined  to  persevere  in 
his  sins  until  death.  The  Lord  has  con- 
sidered in  the  world  two  kinds  of  sinners 
-the  one  weak  and  timid,  who  do  not 
hope  enough;  the  other  rash  and  pre- 
sumptuous, who  hope  too  much.  He  says 
to  the  first :_« Take  courage;  for  no 
matter  what  sins  you  have  committed,  I 
will  forgive  you  the  very  moment  you  re- 
turn to   me."     He  says  to  the  other,- 

Tremble  ;  for  although  my  promise  is 
inviolable,  it  never  reaches  to  the  extent 
ot  tavourlng  your  impenitence." 

11.  It  is  founded  on  the  exa,..^  „,.  „/  God's 
mercy  to  sinners,  which  we  read  in  the  Scrip- 

David  had  scarcely  bewailed  his  crime, 
when  the  prophet  anounced  to  him  its  for- 
giveness.-At  the  very  moment  when 
Magdalen  began  to  wash  the  feet  of  her 
Saviour  with  her  tears,  all  her  sins  were 
remitted  her.  This  is  quite  true ;  but 
none  of  those  sinners  deferred  repentance 


I  K 
i  f 


ference  to  the 
persevere  in 
iOrd  has  con- 
ds  of  sinners 
who  do  not 
Lsh  and  pre- 
ich.  He  says 
J^ge  ;  for  no 
committed,  J 
ment  you  re- 
the  other, — 
f  promise  is 
to  the  extent 


»» 


e. 

*|.  .Lj  of  God's 

I  in  the  Scrip- 

3d  his  crime, 
)  him  its  for- 
>ment  when 
i  feet  of  her 
er  sins  were 
3  true;  but 
1  repentance 


FOR    MAY. 


205 


to  the  hour  of  death.  The  impenitt.t 
sinner  can  still  less  hope  for  his  conversion 
from  the  example  of  the  happy  criminal 
who  was  crucified  on  Calvary,  at  the  side 
of  Jesus  Christ.  It  is  true  that  he  was 
not  converted  until  the  last  hour  of  his 
life.  "  But,"  replies  a  holy  Father,  "  this 
was  also  the  first  hour  of  his  faith."  Non 
fuit  extrema  ilia  hora,  sed  prima.  At  the 
first  instant  in  which  he  began  to  know 
Jesus  Christ,  he  also  began  to  love  him, 
and  no  matter  how  late  his  repentance 
may  appear,  never  was  conversion  more 
prompt  or  less  deferred. 

MAY    1. 

ON  THE  JUSTICE  OF  GOD. 

I.  We  feel  pleasure  in  thinking  on  those 
attributes  of  God  that  are  favourable  to  us. 

We  love  to  consider  him  as  "  the  Father 
of  mercies,  and  the  God  of  all  conso- 
lation ;"  as  a  tender  and  indulgent  parent 
who  feels  more  pity  than  anger,  at  the 

16  ~~- 


r 


{{ 


a 


V 

■I 


206 


MEDITATIONS. 


faults  of  a  lively  and  inconsiderate  child, 
and  who  crowns  the  return  of  the  prodigal 
by  favours  which  excite  envy  in  the  breast 
of  the  son  that  has  never  gone  astray ;  as 
a  beneficent  God,  who  "wills  not  the 
death  of  a  sinner,  but  rather  that  he  be 
converted  and  live."  These  ideas  are 
true,  solid,  and  consoling;  they  should 
serve  to  strengthen  our  hope. 

II.  But  they  should  not  make  us  forget 
those  attributes  which  are  capable  of  in- 
spiring us  with  a  salutary  fear, 

God  is  good ;  but  he  is  just ;  he  com- 
mands us  to  call  him  Our  Father,  and  he 
earnestly  wishes  to  assume  the  name ; 
but  he  will  be  our  judge  :  he  is  merciful, 
and  always  ready  to  forgive  us ;  but  a 
time  will  come,  when  his  justice  will 
render  him  inexorable :  in  a  word,  Lv.  Is 
good  in  this  world,  and  during  life  ;  b:,^ 
at  death,  at  judgment,  he  is  a  God  of 
terror  — «  he  intoxicates  himself  with  the 
blood  of  his  enemies,  he  tears  them  in 
pieces,  he  devours  them,  he  throws  him- 


e  child, 
Todigal 
5  breast 
■ay;  as 
lot  the 
;  he  be 
as  are 
should 

forget 
of  in- 

3  com- 
ind  he 
name; 
^rciful, 
but  a 
e    will 

»  ilf  iS 
rod     of 

th  the 
em  in 
s  him- 


self upon  them  as  a  lion  upon  his  prey ;" 
and  nothing  less  than  a  whole  eternity 
of  pains  and  torments  will  be  sufficient 
to  satisfy  his  justice. 

MAY  2. 

ON  THE  ETERNITY  OP  THE  PAINS  OF  HELL. 

I.  We  should  believe  that  they  are  eternal, 
although  it  seems  incomprehensible  to  us. 

Every  thing  is  incomprehensible  and 
mysterious  in  religion,  as  well  as  in  na- 
ture. The  smallest  portion  of  matter, 
considered  in  the  innumerable  multitude 
of  its  parts,  contains  an  abyss  of  difficul- 
ties and  contradictions,  against  which  all 
the  efforts  of  human  philosophy  have 
hitherto  been  directed  in  vain ;  and  if  we 
are  unable  to  comprehend  the  smallest  of 
God's  works,  how  can  we  comprehend 
himself,  or  accurately  measure  the  entire 
extent  of  his  power  and  his  justice  ?  He 
has  repeated  one  hundred  times  in  the 
Scriptures,  that  the  punishment  of  the 
damned  will  be  eternal ;  we  should,  there- 


208 


I 

11 


MEDITATIONS 


fore,  believe  it.  It  is  one  of  the  capital 
truths  of  religion,  and  so  principal  a  truth, 
that  those  sects  which  separated  from  the 
Catholic  Church,  have  not  dared  to  dispute 
It.  The  authors  of  these  sects  denied 
other  mysteries;  but  this  appeared  to 
them  so  clearly  established  by  Scripture, 
that  they  could  not  refuse  to  believe  it. 

II.  Nothing  but  the  personal  interest  of 
the  sinner  could  make  him  doubt  this  truth. 
He   can    conceive    an  eternity  of  re- 
wards for  a  fleeting  action,  but  he  will 
not  acknowledge  an  eternity  of  punish- 
ments   for  the   sin   of  a  moment.      He 
will  admit  that  the  greatness  of  God  is 
infinite,   that  the  blood  of  Jesus  Christ, 
which   the   sinner  abuses,   is  of  infinite 
value,  but  he  is  anwilling  to  believe  that 
sin  will  be  punished  by  torments  that  are 
infinite  in  duration.     Why  is  it  then  that 
he  rebels  against  this  truth?     It   is  be- 
cause he  wishes  to  be  always  a  sinner, 
and  always  happy,  or  at  least  to  be  un- 
happy only  for  a,  time.    But  what  will  his 


"m^S 


'he  capital 
»al  a  truth, 
d  from  the 
.  to  dispute 
;ts   denied 
peared  to 
Scripture, 
Jieve  it. 
interest  of 
this  truth. 
Lty  of  re- 
it  he  will 
►f  punish- 
3nt.      He 
of  God  is 
IS  Christ, 
f  infinite 
lieve  that 
5  that  are 
;hen  that 
It   is  be- 
a  sinner, 
to  be  un- 
t  will  his 


FOR     MAY. 


209 


interest  avail  against  a  truth  promulged 
by  God  ?  And  when  he  has  spoken,  does 
not  man  consult  his  interest  and  his  rea- 
son by  being  silent  and  obedient  ? 

MAY  3. 

ON    DESIRES. 

I.  We  should  make  a  distinction  between 
desires ;  for  there  are  wicked  desires  which 
we  should  banish  from  our  soul. 

Such  are,  1st,  Useless  desires^  which 
produce  the  whims  and  chimeras  of  a  dis- 
ordered imagination.  2d,  Rash  desires, 
to  which  class  most  of  our  desires  belong; 
their  temerity  springs  from  our  ignorance 
of  the  future.  You  earnestly  wish  for  an 
establishment  that  appears  agreeable  in 
your  eyes,  because  you  do  not  know  that 
it  will  constitute  the  misery  of  your  life. 
You  aspire  to  this  degree  of  fortune  and 
elevation,  because  you  are  not  aware  that 
it  will  only  serve  to  render  your  fall  more 
sudden  and  notorious.  3d,  Criminal  de- 
sires.    Crime    is    alwavs    nrppprlprl    bv    n. 

I 


210 


MEDITATIONS 


desire  which  urges  you  to  commit  it ;  if 
you  extinguish  this  desire,  if  you  stifle  this 
monster  in  its  birth,  you  will  destroy  sin 
in  its  source.     Be  therefore  always  care- 
ful to  limit  and  regulate  your  desires. 

II.  There  are  good  desires  which  we  ought 
to  excite  and  entertain  in  our  soul. 

Such   as  the  desire  of  rendering  our- 
selves more  and  more  agreeable  to  God, 
and  useful  to  our  neighbour ;  of  increasing 
every  day  in  grace,  wisdom  and  virtue  ; 
of  obtaining   new   gifts   from  the    Holy 
Ghost,  of  acquiring  new  merits ;  the  de- 
sire, in  fine,  of  arriving  at  that  heavenly 
kingdom,  where  we  shall  have  nothing 
more  to  desire.     It  is  in  this  sense  that  a 
Christian  may  be  called  "  a  man  of  de- 
sires," vir  desideriorum.    He  aspires  with- 
out ceasing  after  what  is  most  holy  and 
perfect  according  to  God.     With  regard 
to  the  frail  and  transitory  goods  of  this 
life,  he   has  not  a  sufficient  esteem  for 
them  to  make  him  desire  them. 


FOR  MAY. 


211 


nit  it ;  if 
stifle  this 
stroy  sin 
lys  care- 
lires. 
we  ought 

ing  our- 

to  God, 

creasing 

virtue  ; 

le    Holy 

;  the  de- 

eavenly 

nothing 

e  that  a 

n  of  de- 

3s  with- 

oly  and 

regard 

of  this 

em  for 


MAY  4. 

ON   THE    DESIRES    OF    THE    FALSE    GOODS    OF 
THIS    WORLD. 

I.  Worldlings  are  constantly  filled  with 
those  desires. 

They  generally  desire  all  the  goods 
that  are  comprised  under  the  name  of  for- 
tune, and  these  desires  are  their  torment, 
because  they  are  never  satisfied.  A  de- 
sire enkindled  in  the  heart  is  a  devouring 
fire  ;  the  more  you  nourish  the  flame,  the 
more  it  w^ill  increase. 

II.  Because  they  are  always  accompanied 
hy  fear  and  chagrin. 

We  are  not  the  only  persons  who  de- 
sire the  false  goods  of  the  virorld  ;  others 
M^ish  for  them  as  much  as  we  do,  and 
their  pretensions  to  them  are  frequently 
better  founded  and  more  efficacious  than 
ours.  They  fear  that  they  will  not  suc- 
ceed :  most  generally  they  obtain  nothing, 
or  at  least  they  obtain  but  a  little.  They 
never  enjoy  all  that  they  desire,  and  still 


I' 


! 


n 


!J 


1 1 


Ktl 


ify 


u 


212 


MEDITATIONS 


less,  all  that  they  can  desire.  St.  Au- 
gustine,  then,  had  reason  to  say,  "  Thou 
hast  created  us,  O  Lord,  to  love  thee,  and 
our  souls  can  never  find  true  repose  but 
m  thy  love." 


IN    THE    WAYS 


I 


MAY  5. 

ON    THE   DESIRE    OF    ADVANCING 

OF    JUSTICE. 

I.  It  ought,  at  least,  to  equal  that  which 
worldlings  have  to  advance  their  fortune, 
when  the  goods  of  this  world  are  concerned. 
They  are  never  contested,  never  satis- 
fied. They  never  think  of  those  who 
have  less  than  themselves ;  they  think 
only  of  those  who  have  more,  in  order 
that  they  may  arrive  at  the  same  height 
of  grandeur  and  fortune,  and  that  they 
may  then  exceed  them  if  possible. 

11.  When,  on  the  contrary,  the  blessings 
of  grace  are  concerned, 

Worldlings  never  look  up  to  those  who 
have  more  virtue  than  themselves ;  they 
consider  only  those  who  have  less.    Th..r 


V 


<(l 


St.   Au- 

y,  "  Thou 

thee,  and 

epose  but 


THE    WAYS 

hat  which 
"  fortune, 
oncerned. 
rev  satjs- 
ose  who 
ey  think 
in  order 
le  height 
bat  they 

• 

blessings 


ose  who 
!S;  they 

....  """J 


m 


never  dream  of  equalling  or  surpassing 
those  who  are  more  advanced  in  the 
ways  of  justice.  They  take  the  most  re- 
laxed and  imperfect  as  their  models.  Let 
us  reform  this  abuse.  1st,  With  respect 
to  worldly  goods ;  look  upon  those  who 
have  less  than  yourself,  and  you  will  al- 
ways find  yourself  rich.  ^  2d,  On  the  con- 
trary, with  respect  to  virtues,  always  look 
up  to  those  who  have  more  than  yourself, 
and  you  will  blush  for  your  weakness 
and  imperfections. 

MAY  6. 

ON   THE    CUSTOMS    OF  THE    WORLD. 

I.  A  Christian  who  lives  in  the  loorldy 
ought  to  conform  to  its  customs  in  every 
thing  that  is  not  contrary  to  the  law  of  God. 

For  what  motive  could  he  have  for  not 
doing  so  ?  Would  it  be  out  of  contempt 
for  those  who  observe  those  customs  ?  A 
true  Christian  despises  no  one  ;  he  reserves 
contempt  for  himself  alone.     Could  it  be 

Trnrri    n    \rniri    /1ooii«o   rv-f  or»r»oa-|»iMnf  (airifrnlai»  ? 

:t      I 


I  f 


r,'!; 


But  this  desire  is  entirely  opposed  to  the 
Spirit  of  Jesus  Christ.  Is  it  for  want  of 
complaisance  and  proper  treatment  to- 
wards those  with  whom  he  is  obliged  to 
live  ?  Christian  Charity  commands  us  to 
be  meek  and  complaisant,  and  even  to 
anticipate  the  whole  world  in  this  respect. 
Is  it,  in  fine,  in  order  to  avoid  the  chagrin 
and  restraint  which  are  annexed  to  the 
different  duties  prescribed  by  the  customs 
of  the  world  ?  It  is  by  submitting  to  this 
habitual  restraint  that  a  Christian  prac- 
tises the  renunciation  of  himself,  and  ful- 
fils the  duty  of  carrying  his  cross. 

II.  A  Christian  ought  to  withdraw  from 
the  customs  of  the  world  when  they  are  op- 
posed to  the  law  of  Jesus  Christ. 

He  then  imitates  those  faithful  Israel- 
ites, who.  leaving  an  idolatrous  people  to 
bend  the  knee  before  Baal,  remained  firm  | 
and  immovable  in  the  service  of  the  God  i 
of  Israel.  He  says  to  himself,  like  the! 
holy  old  man  Eleazar :  "  If  I  betray  the ! 
interests  of  God  and  his  law,  I  may,  per- 


f' 


apposed  to  the 

it  for  want  of 

treatment   to- 

le  is  obliged  to 

3mmands  us  to 

,  and  even  to 

in  this  respect. 

id  the  chagrin 

nnexed  to  the 

)y  the  customs 

mitting  to  this 

'hristian  prac- 

mself,  and  ful- 

cross. 

mthdraw  from 
"in  they  are  op- 
ist, 

faithful  Israel- 
rous  people  to 
remained  firm 
ice  of  the  God 
iself,  like  the 
r  I  betray  the 
,  I  may,  per- 


FOR     MAY. 


215 


haps,  obtain  the  approbation  of  the  world, 
and  escape  its  censure ;  but  I  shall  draw 
down  upon  my  head  the  wratli  of  the 
Most  High,  and  nothing  will  be  able  to 
save  me  from  his  vengeance." 

MAY  7. 

ON  THE  INSTRUCTIONS   OF  JESUS  CHRIST. 

I.  Jesus  Christ  ?5,  properly  speaking,  the 
only  Master  and  Doctor  whom  we  ought  to 
hear. 

Those  who  represent  him  on  earth  are 
our  masters  and  doctors  only  because  they 
speak  to  us  in  his  name.  This  divine 
Saviour  instructs  us  in  two  ways.  By  his 
lessons  ;  study  the  gospel  as  delivered  by 
the  Catholic  Church,  with  attention  and 
docility ;  it  is  the  rule  of  your  faith  and 
morals.  All  religion  is  comprised  in  it. 
You  will  there  find  every  thing  that  you 
ought  to  believe  and  perform,  in  order  to 
be  saved.  It  is  there  he  has  revealed  to 
us  those  great  mysteries,  those  primary 
truths,  which  are  the  foundation  of  the 


il  ■ 


i: 


(' 


0 


moral  law ;  the  fall  and  the  redemption 
of  man,  the  gifts  of  the  Holy  Spirit,  the 
operations  of  grace,  the  supreme  bliss 
of  the  elect,  and  the  eternal  torments 
of  the  wicked. 

II.  He  instructs  us  by  his  example. 

What  he  has  said,  and  what  he  lias 
done,  are  the  abridgment  of  Christianity. 
What  he  has  said :  it  is  to  his  words  we 
ought  to  be  obedient,  and  it  is  by  them  he 
is  our  master.  What  he  has  done  :  we 
ought  to  imitate  his  actions,  and  it  is  by 
them  he  is  our  model.  "  All  our  misfor- 
tune," says  St.  Bernard,  "springs  from 
this  source :" — we  are  unwilling  to  follow 
either  his  lessons  or  his  examples.  Never- 
theless, his  gospel  must  be  either  your 
rule  or  your  condemnation.  Take  your 
choice  :  for  if  it  be  not  the  means  of  your 
salvation,  it  will  infallibly  be  the  title  of 
your  condemnation,  and  the  foundation  of 
your  ruin  for  eternity. 


:ft 


e  redemption 
ly  Spirit,  the 
upreme  bliss 
nal   torments 

xample. 
»vhat  he   lias 

Christianity, 
lis  words  we 
s  by  them  he 
is  done  :  we 
I  and  it  is  by 
!1  our  misfor- 
springs  from 
ing  to  follow 
pies.  Never- 

either  your 

Take  your 

eans  of  your 

?  the  title  of 

bundation  of 


FOR  MAY. 


217 


MAY  8. 

ON  CHRISTIAN  HOPE. 

I.   What  is  Christian  hope  ? 

It  is  one  of  the  three  principal  virtues 
of  Christianity^    and   yet  it   is   so   little 
known  in  general,  and  still  less  practised. 
Some  will  tell  you  that  it  consists  in  a 
firm  and  assured  persuasion,  that  we  shall 
be    saved    through  the   mercy   of  God; 
others,  in  an  ardent  desire  of  heavenly 
bliss.     But  this  notion  is  imperfect,  unless 
we  add  that  this  persuasion  and  desire 
are  founded  on  the  promises  made  by  God 
to  those  w  ho  shall  fulfil  his  law,  and  pro- 
fit by  the  succours  of  his  grace.     It  is  in 
this  respect  that  hope  is  like  faith  ;  the 
latter  is  unfruitful  and  dead  if  you  sepa- 
rate it  from  works,  and  for  the  same  rea- 
son,  unless  you   unite  with   hope   those 
works  which  sanctify  us,  it  will  produce 
nothing  for  salvation. 

II.   The  use  of  Christian  hope. 

If  you  be   in  the  state  of  grace,  hope 

15 ~ 1 


¥ 


i\j: 


218. 


MEDITATIONS 


will  sustain  you  against  the  attractions  of 
vice,  against  the  negligences  of  tepidity, 
and  the  weakness  of  diffidence.  If  you 
be  in  the  state  of  sin,  your  hope  in  the 
mercy  of  God  will  animate  you  with  the 
desire  of  returning  to  him  without  delay. 
In  fine,  if  you  are  exposed  to  violent  temp- 
tations—that uncertain  state  between 
the  state  of  grace  and  the  state  of  sin- 
have  confidence  in  God,  hope  in  the  suc- 
cours which  he  has  promised  you;  this  is 
the  true  means  of  obtaining  a  victory. 


I  MAY  9. 

ON  THE  CONFIDENCE  WHICH  A  CHRISTIAN  OUGHT 
TO  HAVE  IN  THE  PRAYERS  THAT  ARE  OFFERED 
FOR  HIM. 

I.  They  are,  undoubtedly/,  useful. 

And  worldlings  themselves  are  so  con- 
vinced of  this,  that  whilst  they  are  en- 
gaged in  criminal  habits,  if  they  have  any 
sentiment  of  religion  remaining,  they  con- 
jure persons  that  are  consecrated  to  God, 
to  pray  for  them.     It  was  thus  Pharaoh,' 


jffi. 


FOR   MAY. 


219 


when  he  was  persecuting  the  people  of 
God,  said  to  Moses,  "  Pray  to  your  God 
for  me."  It  is  well  known,  how  much  the 
tears  and  prayers  of  Monica  contributed 
to  the  conversion  of  her  son  Augustine. 
The  Church  herself  continually  implores 
the  mercy  of  God  in  behalf  of  the  living 
and  the  dead.  Neglect  not  to  avail  your- 
self of  those  prayers  which  are  animated 
by  zeal,  inspired  by  charity,  and  which 
the  Lord  has  often  heard. 

II.  But  do  not  place  all  your  confidence 
in  them. 

You  can,  without  doubt,  reap  much 
benefit  from  the  prayers  that  are  offered 
for  you,  but  nothing  can  dispense  you 
from  praying  yourself.  Whilst  the  apostles 
prayed  for  the  Chananean  woman,  they 
were  not  heard ;  she  approaches  herself 
to  Jesus  Christ ;  she  prostrates  herself  be- 
fore him,  and  her  daughter  is  healed— 
"  to  teach  us,"  says  St.  Chrysostom,  "  that 
God  loves  our  own  prayers,  sinners  though 


J 


X 


220 


MEDITATIONS 


WO  arc,  bcroro  those  of  the  saints,  which 
may  be  ofiered  for  us." 


MAY  10. 

ON    THE   CONSTANUV    OF    THE    MARTYRS. 

I.  Evenj  Christian  ought  to  he  disposed 
to  suffer  7nartyrdom  rather  than  renounce 
his  faith,  or  violate  the  law  of  God. 

When  we  read  the  histories  of  the  mar- 
tyrs, we  look  on  them  as  extraordinary 
men,  as  heroes  elevated  to  a  most  sublime 
degree  of  constancy  and  virtue,  and  yet 
they  have  endured  no  suffering,  they  have 
made    no   sacrifice,    which   we   are   not 
equally  bound  to  make,  provided  we  were 
placed  in  the  same  circumstances.     Yes, 
every  Christian  is  bound   to  defend  the 
principles   and   practice   of  his  religion, 
even  unto  martyrdom  if  it  be  necessary. 
This  is  an  inevitable  consequence  of  that 
entire  and  absolute  preference  which  God 
requires  of  us  by  the  first  and  greatest  of 
his  commandments,  and  it  was  this  that 
induced  the  Saviour  of  the  world  to  say. 


rOR    MAY. 


22) 


— "  lie  who  wishes  to  save  his  lile  will 
lose  it,  and  he  who  will  lose  it  for  the  love 
of  me  and  the  gospel  will  save  it.  But 
how  can  one  be  disposed  to  die  for  God, 
when  ho  will  not  resolve  to  live  for  him, 
or  make  the  least  sacrifice  for  his  sake  ? 

IT.  The  whole  Ufa  of  a  Christian  should 
he  (f  continual  marttjrdom. 

It  is  a  mistake  to  imagine  that  there 
has  been  only  a  certain  number  of  saints, 
who  have  arrived  at  the  bliss  of  heaven, 
by  the  road  of  martyrdom ;  all  have  me- 
rited the  same  crown ;  the  one  by  a  more 
speedy  and  more  abridged  martyrdom; 
the  others  by  a  martyrdom  more  slow  and 
more  durable.  All  have  not  made  the 
sacrifice  of  their  life  ;  but  all  have  sacri- 
ficed the  vices  and  attachments  of  the 
flesh  and  the  world.  There  is  a  martyr- 
dom of  the  heart  as  well  as  of  the  body. 
The  latter  appears  frightful  by  the  horror 
of  suffering :  but  the  other  has  also  its  ri- 
gours by  the  continual  violence  which  it 
does  to  nature. 


19^ 


I 


-  Jsf, 


;  [ 


222 


MEDITATIONS 


I       <: 


MAY  11. 

ON   THE    INDISSOLUBLE    UNION    OF    PROBITY   AND 

RELIGION. 

I.  Without  religion  there  is  no  probity. 
One  may  have,  perhaps,  an  apparent 

fleeting  and  limited  probity,  but  never  a 
solid,  constant,  and  universal  probity.  If 
one  be  restrained  only  by  the  fear  of  hu- 
man law^s,  secret  crimes  will  escape  those 
laws,  and  it  often  happens,  that  the  power 
of  those  who  commit  them,  keeps  the  law 
silent.  What  bridle,  then,  would  be  ca- 
pable of  restraining  the  great  and  power- 
ful of  the  world,  when  they  have  shaken 
off"  the  yoke  of  this  divine  religion,  which 
alone  can  regulate  their  authority,  and 
their  duties  ?  The  laws,  it  is  true,  have 
more  effect  on  individuals  than  on  them  ; 
but  they  act  only  on  the  body ;  it  is  re- 
ligion alone  that  can  affect  the  heart. 

II.  Without  probity  there  is  no  religion. 
The  natural  law  is  the  first  of  all  laws  : 

the  gospel,  so  far  from  destroying  it,  is 


=f 


ROBITY   AND 

>  probity. 

apparent 
it  never  a 
robity.  If 
■ear  of  hu- 
?ape  those 

the  power 
ps  the  law 
uld  be  ca- 
nd  power- 
ve  shaken 
on,  which 
ority,  and 
true,  have 

on  them  ; 
;  it  is  re- 
heart. 

religion. 
'  all  laws : 
^ing  it,  is 


FOR  MAY. 


223 


only  engrafted  on  it,  and  renders  it  more 
perfect  and  extensive.  Ho  who  violates 
this  law  by  injustice,  calumny,  false  testi- 
mony, cruelty,  or  perfidy,  no  matter  how 
devout  he  may  externally  seem,  can  have 
only  the  shadow  and  phantom  of  religion. 
He  tramples  all  rights  under  foot;  he 
abandons  all  principles ;  he  is  worse  than 
a  Pagan  and  an  Infidel. 

MAY  12. 

ON  THE  DIFFICULTY  OF  SANCTIFYING  OURSELVES 
IN    THE    WORLD. 

I.  We  should  not  believe  that  it  is  easy  to 
become  holy  in  the  world. 

The  gospel  requires  from  us  so  great  a 
purity  of  morals,  sc  great  a  detachment 
from  earthly  goods,  so  perfect  and  uni- 
versal a  devotion  to  the  service  of  God, 
that  it  is  very  difficult  to  practise  it  in  the 
midst  of  the  world,  which  we  may  con- 
sider as  the  abode  of  voluptuousness,  in- 
justice and  pleasure,  where  a  contagious 
air  is  breathed,  by  which  hearts  are  in- 


li- 


Hi 


I 


t 


:.*#«« 


;l 


\t 


Lsi 


224 


MEDITATIONS 


fected  with  an  almost  general  corruption ; 
where  we  perceive  so  many  objects  to 
excite  our  passions,  where  one  has  at  his 
hand,  if  we  may  so  speak,  so  many  means 
of  gratifying  them  ;  where  the  snares  are 
so  dangerous,  and  the  falls  so  common. 
This  first  reflection  will  make  you  work 
out  your  salvation  in  the  world  with  fear 
and  trembling. 

I      II.   We  should  not  believe  that  it  is  im- 
possible to  be  saved  in  the  world. 

We  cannot,  it  is  true,  without  the  suc- 
cours of  grac^  :  but  that  which  appears 
impossible  to  man  is  possible  to  God  ;  and 
when  Jesus  Christ  expressed  himself  with 
so  much  force  and  energy  on  the  extreme 
difficulty  with  which  the  rich  of  this  world 
can  obtain  the  kingdom  of  heaven,  he  did 
not  wish  to  drive  them  to  despair:  he 
rather  desired  to  make  them  feel  how 
much  they  required  a  particular  vigilance, 
and  a  very  great  effort  of  his  grace,  in 
order  to  save  themselves  from  a  ship- 
wreck amongst  so  many  rocks.     "Have 


Tuption ; 
bjects  to 
as  at  his 
i)^  means 
lares  are 
common, 
ou  work 
vith  fear 

it  is  im- 

the  suc- 
appears 
lod ;  and 
jelf  with 
extreme 
lis  world 
1,  he  did 
)air:  he 
3el  how 
gilance, 
race,  in 
a  ship- 
"  Have 


if 

I 


FOR     MAY. 


225 


confidence,"  he  tells  us,  "I  have  overcome 
the  world  ;  and  you  can  always  overcome 
it  when  you  combat  with  me."  This  se- 
cond reflection  will  make  you  labour  for 
your  salvation  in  the  world  with  an 
humble  and  salutary  confidence. 

MAY  13. 

ON  THE    KNOWLEDGE    OF  VIRTUES  AND  VICES. 

I.  It  is  easy  to  be  deceived  with  regard  to 
them. 

And  hence  is  necessary — 1st,  A  great 
uprightness  of  heart.  2d,  A.  great  watch- 
fulness over  ourselves,  in  order  to  make 
a  proper  discernment  between  virtue  and 
vice.  Otherwise  we  shall  mistake  real 
vices  for  virtues,  ambition  for  an  heroic 
propensity,  revenge  for  an  act  of  justice, 
pride  for  an  elevation  of  sentiment,  extra- 
va^nnce  for  necessary  expense,  deceit  for 
wisdom,  hastiness  for  valour,  and  even 
licentiousness  for  lawful  indulgence. 

II.  The  same  illusion  will  cause  us  to 
mistake  true  virtues  for  vices. 


Oi 


226 


MEDITATIONS 


Patience  will  appear  in  our  eyes  a 
shameful  weakness;  economy,  a  sordid 
avarice  ;  forgiveness  of  injuries,  coward- 
ice ;  humility,  baseness  of  spirit;  pru- 
dence, a  badly  regulated  fear  ;  restraint  in 
conversation,  a  stupid  silence.  A  Chris- 
tian, then,  should  be  anxious  to  make  a  just 
discernment  between  vices  and  virtues. 
1st,  In  order  to  judge  with  equity  those 
who  are  subject  to  him.  2d,  That  he  may 
judge  himself. 

MAY  14. 

ON     THE     MEANS     OF     SANCTIFYING    OURSELVES 
IN    THE    WORLD. 

I.  The  first  is,  to  consider  that  the  state 
of  a  Christian  who  lives  in  the  world  is 
not  incompatible,  with  holiness. 

Tertullian  had  said  that  a  Christian 
could  not  be  an  emperor  ;  and  others  ad- 
ded, that  he  could  not  be  rich.  But  they 
were  in  error  :  piety  belongs  to  all  condi- 
tions ;  all  are  not  called  to  quit  the  world  ; 
Christianity  does  not  form  of  itself  a  par- 
ticular condition,  or  one   different    from 


i 


3ur  eyes  a 
y,  a  sordid 
es,  coward- 
pirit ;  pru- 
restraint  in 
.  A  Chris- 
make  a  just 
nd  virtues, 
quity  those 
hat  he  may 


'    OURSELVES 

at  the  state 
he  world  is 

^  Christian 
others  ad- 
But  they 
'  all  condi- 
the  world ; 
self  a  par- 
rent    from 


FOR  MAY. 


227 


others,  but  it  equally  conducts  all  tO  per- 
fection. Whether  you  be  rich  or  poor,  a 
master  or  a  servant,  born  in  the  dust  or 
elevated  on  a  throne,  you  are  called  to 
the  kingdom  of  heaven,  and  without 
renouncing  your  condition,  you  can 
obtain  it. 

II.  The  second  is  to  reform  the  abuses, 
and  to  profit  by  the  graces  of  your  state. 

There  are  abuses  peculiar  to  each 
state  :  pride,  idleness,  and  indulgence,  are 
the  abuses  of  grandeur ;  luxury,  hard- 
ness of  heart,  and  foolish  expenses,  are  the 
abuses  of  riches;  impatience,  murmur- 
ing, and  fraud,  are  the  abuses  of  poverty. 
Avoid  these  abuses,  and  you  can  sanctify 
yourself  in  poverty,  in  opulence,  and  in 
grandeur.  There  are  also  graces  pecu- 
liar to  each  state,  that  is,  graces  specially 
intended  to  preserve  us  from  the  vices 
and  dangers  connected  with  our  state, 
and  our  salvation  depends  on  our  zeal  in 
asking  for  those  graces,  and  our  fidelity 
in  corresponding  with  them. 


u 


h 


\i 


228 


MEDITATIONS 


MAY  15. 


ON 


THE     OBSTACLES    WHICH     ARE    OPPOSED    BY 
THE    WORLD    TO    OUR    SALVATION. 


I.  The  greater^  those   obstacles   are,  the 
more  tJiey  should  animate  our  courage. 

To  gain  Keaven  is  our  object  here  :  do 
you  imagine  that  you  will  obtain  it  with- 
out its  costing  you  an  eflbrt  ?  You  have 
also  to  obtain  the  crown  of  conqueror ; 
can  you  hope  to  overcome  without  having 
combated  ?  The  greater  the  dangers  are, 
the  more  insurmountable  the  obstacles 
appear  to  us,  and  the  more  merit  and 
glory  we  acquire  by  overcoming  them. 
Shall  we  do  less  for  God  than  for  the 
world  1  Shall  we  have  less  strength,  less 
constancy  and  courage  in  acquiring  the 
immortal  goods  of  a  future  life,  than  in 
procuring  the  frail  and  transitory  goods 
of  the  present  ? 

II.  There  is  not  one  of  those  obstacles 
from  which  we  may  not  derive  some  ad- 
vantage to  salvation. 


i 


--  ■;«^^*-*s«F«?!^j.>^iff^«*w<**«wi7 


OPPOSED    BY 

noN. 

es  are,  the 
urage. 
t  here :  do 
in  it  with- 
You  have 
conqueror ; 
3ut  having 
mgers  are, 
obstacles 
merit  and 
ling  them, 
m  for  the 
ength,  less 
uiring  the 
fe,  than  in 
;ory  goods 

e  obstacles 
J  some  ad- 


FOR    MAY. 


229 


Because  there  is  not  one  which  may 
not  be  a  means  of  sanctification,  if  we 
know  how  to  use  it.  Do  not  riches  furnish 
us  with  a  thousand  occasions  of  exercis- 
ing charity,  and  of  amassing  a  treasure 
of  good  works  in  heaven  ?  Does  not 
power  enable  us  to  cause  justice  to  be 
observed,  and  to  conduct  men  to  virtue 
by  our  example?  In  taking  advantage 
of  all,  we  find  God  throughout  all ;  we 
serve,  we  love,  we  adore  him,  we  sanctify 
ourselves  in  all  conditions,  and  in  all  cir- 
cumstances of  life. 

MAY  16. 

ON    THF    LOVE    OF    RETREAT. 

I.  To  a  Christian  who  lives  in  the  world, 
this  love  is  frequently  an  illusion, 

Wordlings,  themselves,  sometimes  form 
plans  of  retreat. — When  one  speaks  to 
them  about  being  converted  to  God,  and 
reforming  their  conduct,  they  reply  that 
they  wish  to  quit  all,  and  abandon  all,  as 
if  the  disorder  of  their  life  were  insepa- 
rably annexed  to  their  condition,  and  that 

20 


i 


VI 


230 


MEDITATIONS 


it  was  out  of  their  power  to  find  a  cure 
for  it.  But,  observe  here :  it  is  not  the 
tumult  of  the  world  and  the  exterior 
agitation  of  your  business,  which  prevent 
you  from  serving  God  ;  it  is  rather  the  in- 
terior cry  of  your  passions,  to  which  you 
lend  a  willing  ear,  it  is  the  tyranny  of 
your  vicious  habits  which  you  cherish. 

II.   We  maij  find  where  we  please  retreat 
and  solitude,  even  in  the  midst  of  the  world. 

May  we  not,  by  a  good  use  of  time,  al- 
ways gain  some  hours  or  some  moments 
of  retreat,  to  meditate  on  the  law  of  God  ? 
May  we  not  habitually  make  for  ourselves 
a  sort  of  retreat,  in  the  bottom  of  our 
hearts,  where  we  may  entertain  ourselves 
interiorly  with  God,  though  we  may  ap- 
pear to  be  engaged  only  with  the  cares 
and  interests  of  the  world?  At  such 
moments  the  spirit  is  attentive  to  the 
business  of  the  world,  but  the  heart  is 
with  God. 


I 


'] 


--    « 


FOR     iMAY. 


•231 


MAY  17. 

ON    THE    KNOWLEDGE    OF    THE    WORLD. 

I.  The  more  it  is  hiown,  the  more  it  is 
despised. 

If  there  be  something  in  it  to  dazzle  us, 
thore  is  also  wherewithal  to  undeceive  us. 
Limited  as  our  knowledge  of  it  is,  wo  are 
aware  that  no  person  is  satisfied  in  it. 
We  know  what  little  importance  we  ought 
to  attach  to  those  fleeting  goods  which 
have  no  solidity  in  them,  which  glide 
away  from  us  and  disappt'^r  like  vain 
phantoms,  at  the  moment  we  least  expect 
it.  The  solitary  who  has  not  known  the 
world,  requires  much  reflection  to  be  un- 
deceived in  its  regard.  His  inexperience 
conceals  its  nothingness  and  vanity  from 
him.  But  when  he  examines  it  more 
closely,  it  is  revealed  to  him  at  the  first 
glance. 

II.  The  more  we  know  it,  the  more  we 
should  be  weaned  from  it. 

It  is  sufficient  to  reflect  on  its  false 
caresses,  on  its  inconstant  favours  and  its 


li 


I  II 
■   ll 


; 

j 

1 

^ 

1 

'% 

* 

i 

1 

! 
i 

J 

I  u 


Mi 


232 


MEDITATIONS 


base  artifices.     All  its  promises  are  vain, 
all   its  friendships  are   false,  all   its  dis- 
courses are  flattery  ;  calumny,  ambition, 
int(5rest,  jealousy  arc  its  springs  of  action  ; 
truth  is  banished  from  it :  you  find  nothing 
in  it  throughout  but  dissimulation,  lying, 
artifice  and  deceit.     Amongst  the  crowd 
of  people  who  surround  you,  how  many  are 
there  who  are  attached  to  you  by  ties  of 
true  friendship  ;  how  many  are  there  who 
would  share  in  your  r^isfortunes,  or  who 
would  not  be  ready  to  devote  themselves 
to  him  wh^  should   occupy  your  place  ? 
iJehold  a  true  portrait  of  the  world,  and 
yet  this  is  the  world  which  is  preferred 
before  God. 


MAY  18. 

ON    THE    DANGERS    OF    THE    WORLD. 

I.  Those  dangers  do  not  render  it  impos- 
sible for  us  to  practise  the  morality  of  the 
gospel  in  every  state  of  life. 

The  two  grand  principles  of  this  moral- 
ity are,  that  we  must  "  love  God  with  our 
whole  heart,  and  our  neighbour  as  our- 


FOR     MAY. 


238 


selves."  Now,  cannot  a  Christian,  with- 
out quitting  the  world,  or  forsaking  his 
state  of  life,  fulfil  those  two  obligations, 
which  are  the  essence  of  the  whole  law  ? 
Can  he  not  be  raised  to  God  by  faith,  and 
be  united  to  him  by  love  ?  Can  he  not 
hold  communion  with  his  neighbour  by 
charity,  and  if  he  has  fallen  into  any 
crime,  may  he  not  purify  himself  by  re- 
pentance ? 

II.  Those  dangers  have  not  prevented 
the  practice  of  this  morality  in  all  states 
of  life. 

Recall  to  your  mind  the  many  saints 
who  have  lived,  like  you,  in  the  midst  of 
the  world,  without  ever  sacrificing  to  the 
world  their  religion,  or  their  salvation. 
Remember  those  holy  kings  who,  despite 
of  all  the  charms  and  temptations  of  the 
world,  have  had  the  strength  to  elevate 
themselves  by  the  thoughts  of  eternity, 
and  to  hold  in  their  heart  a  secret  and 
perpetual  converse  with  God,  always  sub- 
ject to  the  authority  of  his  law,  always 


I 


Oli« 


M 


M  i 


'■       's 


m 


234 


MEDITATIONS 


faithful  to  the  impressions  of  his  grace. 
What  is  there  to  prevent  you  from  imitat- 
ing their  example  ? 

MAY  19. 

ON    THE    SANCTITY     PECULIAR    TO    A    CHRISTIAN 
ENGAGED    IN    THE    WORLD. 

I.  Consider  it  with  regard  to  his  exterior 
conduct. 

He  makes  it  his  special  business  to 
unite  the  duties  of  civil  life  with  those 
of  his  religion,  in  such  a  manner,  that  he 
never  fails  to  perform  what  he  owes  to 
God,  without  ever  forgetting  what  he  owes 
to  the  world.  He  is  familiar  only  with  a 
few  persons,  but  he  is  mild  and  complai- 
sant to  all.  A  good  master,  a  good  sub- 
ject, a  good  citizen,  a  good  magistrate,  a 
good  warrior,  a  good  father  of  a  family, 
an  obedient  son,  a  faithful  spouse,  a  con- 
stant and  generous  friend — he  shows  by 
all  his  actions  that  "piety  is  profitable 
for  all  things,  and  that  it  is  to  piety  the 
solid  goods  of  this  life,  and  those  of  the 
future,  have  been  promised." 


FOR   MAY. 


235 


CHRISTIAN 


s  exterior 


II.   With  regaled  to  his  interior. 

But  if  you  penetrate  into  the  interior 
of  his  soul,  it  is  there  he  gives  free  scope 
to  those  grand  sentiments  of  faith,  of 
religion,  and  of  piety,  with  which  he  is 
filled  ;  he  sees  nothing  but  for  God ;  he 
acts,  he  speaks,  he  labours,  he  breathes 
only  for  God.  What  noble  and  generous 
sacrifices  does  he  not  make  him  from  the 
bottom  of  his  heart?  Men,  who  only 
behold  appearances,  find  nothing  in  his 
exterior  to  distinguish  him  from  the  other 
faithful ;  but  God,  who  fathoms  the  most 
secret  depths  of  conscience,  perceives  in 
his  soul  motives  the  most  pure,  disposi- 
tions the  most  holy  and  the  most  sublime. 

MAY  20. 

ON    THE    THOUGHT    OF    DEATH. 

I.  Ofte7i  think  of  death. 

Not  only  often  think  of  it,  but  think  of 
it  every  day.  Think  of  it  continually,  in 
order  that  you  may  be  always  ready  to 
appear  before  God.  '•  Be  ready,"  said 
the   Saviour,  "  because  the  Son  of  man 


V.^' 

"f 


236 


MEDITATIONS 


will  come  at  the  hour  you  least  expect 
him  ;"  his  arrival  is  that  death  which  will 
surprise  you,  if  you  be  not  always  pre- 
pared. Now,  how  can  you  be  prepared, 
if  you  seldom  think  of  it,  or  never  think 
of  it  ?  The  time,  at  which  you  will  lose 
sight  of  this  decisive  moment  of  your 
salvation,  may  be  precisely  that  at  which 
Jesus  Christ  will  summon  you  before  him. 
"  Have,  then,  your  last  hour  always  before 
your  eyes,"  said  St.  Basil :  "  w^hen  the 
day  begins,  doubt  whether  yor  shall  live 
to  its  close,  and  when  you  en,  r  into  the 
darkness  of  night,  do  not  be  certain  of 
beholding  the  following  day." 

II.   Think  of  death  in  order  to  sanctify 
all  your  actions. 

Be  assured  that  there  is  no  more  effica- 
cious means  of  inducing  us  to  live  well, 
than  to  reflect  that  each  day  that  begins 
may  be  the  last  day  of  our  lives.  It  was 
thus  that  holy  Job  used  this  reflection : 
"  As  long  as  I  am  in  the  world,"  said  he, 
"  I  expect  every  day  that  my  change  shall 
arrive  ;  thou  shalt  call  me,  O  Lord,  and  I 


FOR  MAY. 


237 


will  finswer  thee :  call  me  when  thou 
pleasest,  at  whatever  hour,  or  in  what- 
ever place  it  may  be,  I  am  ready  to 
answer  thee."  Place  yourself  in  such  a 
condition  as  may  enable  you  to  address  the 
same  language  to  God. 

MAY  21. 

ON     ArPLICATION     TO     THE      DUTiES     OF    OUR 

STATE. 

I.   This  application  is  indispensable. 

You  live  in  the  world,  and  you  wish  to 
have  no  other  occupation  than  prayer ;  no 
other  care,  no  other  labour,  but  that  of  me- 
ditating on  the  truths  of  salvation.  This  is 
an  abuse  ;  you  cannot  be  a  true  Christian, 
but  inasmuch  as  you  discharge  the 
duties  of  your  state.  I  conjure  you,  my 
brethren,  said  the  apostle  to  the  first 
Christians,  and  I  command  you,  on  the 
part  of  God,  that  each  one  of  you  should 
apply  to  his  own  business,  that  is,  to  the 
business  with  which  he  is  charged  by  his 
profession  and  his  state.     Behold  a  com- 


<     -i 


*  ■    €■ 


f   ■  -'J 
♦1 


which  decide  the  point,  at  which  the 
apostle  considered  this  application  im- 
portant and  necessary  lx)r  salvation. 

II.  This  application  is  frequently  ne- 
glected even  by  those  who  make  a  profes- 
sion of  'piety. 

One  will  practise  all  the  exterior  duties 
of  religion,  but  wall  not  perform  those  of 
his  condition  ;  he  will  prolong  his  prayers 
in  the  holy  temple,  and  will  abridge  the 
time  that  he  ought  to  bestow  on  labour  ; 
he  will  enter  into  all  the  works  of  charity, 
and  neglect  the  obligations  of  justice. 


MAY  22. 

ON  THE  HOMAGE  WHICH  WE  RENDER  TO   GOD  BY 
DISCHARGING    THE    DUTIES    OF    OUR    STATE. 

I.  God  is,  properly  speaking,  the  author 
of  all  states. 

It  would  seem  at  first  sight  that  people 
become  great  by  nobility  or  favour  alone, 
that  chance  or  industry  makes  masters, 
and  that  servants  are  created  by  neces- 
sity ;  but  if  you  ascend  to  the  true  source 


i 


\n 


ich  the 
ion  im- 
on. 

atlij  ne- 
:  profes- 

or  duties 
those  of 
^  prayers 
idge  the 
L labour  ; 
f  charity, 
5tice. 


ro   GOD  BY 
,    STATE. 

the  author 

at  people 
>ur  alone, 
masters, 
by  neces- 
uc  source 


of  the  various  conditions  of  life,  you  will 
find  that  they  proceed  from  God,  who  has 
instituted  and  ordained  them  for  the 
maintenance  of  human  society. 

II.  The  duties  of  our  state  are,  there- 
forej  an  essential  part  of  the  worship  which 
we  owe  to  God. 

Who  can  doubt  but  that  religion,  which 
comes  from  God,  requires  us  to  perform 
all  the  duties  of  a  state  of  which  God  is 
the  author  ?  Would  he  have  instituted 
this  state  without  desiring  to  see  all  its 
obligations  fulfilled  ?  He,  undoubtedly, 
desires  it,  and  in  this  sense  it  is  true  to 
say,  that  the  duties  of  our  state  are  real 
duties  of  religion,  and  that  if  they  differ 
in  their  object,  they  by  no  means  differ 
in  the  obligations  which  they  impose 
upon  us. 

MAY  23. 

ON  THE  FAULTS  OF  THOSE  WHO  SUBSTITUTE 
PRACTICES  OF  PIETY  FOR  THE  DUTIES  OF 
THEIR  STATE. 

I.  The  first  is  pride. 


f 


240 


MEDITATIONS 


The  practice  of  the  duties  of  our  state, 
although  expressly  commanded  by  reli- 
gion, is  not  dazzling  in  its  appearance  ;  it 
does  not  indicate  of  itself,  distinguished 
piety.  Sinners  sometimes  accpiit  them- 
selves of  those  duties,  at  least  exteriorly, 
with  as  much  exactness  and  fidelity  as  the 
just.  There  is,  therefore,  nothing  here  to 
flatter  pride,  and  this  pride  is  always 
anxious  to  be  flattered. 

II.   The  second  is  the  caprice  of  self-will. 

We  wish  to  enjoy  the  rights  of  our  li- 
berty even  in  the  practice  of  our  duties  ; 
and  as  those  of  onr  state  are  not  always 
agreeable  to  our  whims  and  caprices,  we 
love  to  substitute  for  them  others  that 
please  us  more,  because  they  are  of  our 
own  choosing — exercises  of  piety  which 
we  may  change,  vary,  diversify,  prolong, 
or  abridge,  according  to  our  fancy. 


1 


ir  state, 

jy  reli- 

ince  ;  it 

guished 

them- 

eriorly, 

) 

y  as  the 

here  to 

always 

1 

elf-will. 

'  our  li- 

duties ; 

always 

ces,  we 

!rs  that 

of  our 

' 

which 

, 

Drolong, 

' 

• 

■ 

t 

1 

J 

FOR  MAY. 


241 


MAY  24. 

ON  THE  FIDELITY  WITH  WHICH  RELIGION  IN- 
SPIRES US  WITH  REGARD  TO  THE  DUTIES  OF 
OUR  STATE. 

I.  He  who  is  guided  by  the  spirit  of  reli- 
gion  ivill  he  always  faithful  to  the  duties  of 
his  state. 

No  passion,  no  human  motive  can,  in 
this  respect,  make  more  extensive  de- 
mands upon  us  than  religion.  IIow  many 
obscure  duties  in  every  state,  which  vani- 
ty itself  will  make  us  neglect,  because  it 
has  nothing  to  gain  in  performing  them  ! 
How  many  that  appear  even  absolutely 
indifferent!  Religion,  on  the  contrary, 
sustains  us.  1st,  In  the  pro  ctice  of  obscure 
duties  as  well  as  those  that  are  dazzling; : 
because  religion  gains  in  the  same  pro- 
portion that  vanity  loses.  2d,  Religion 
knows  no  duties  as  trifling,  and  considers 
none  indifferent. 

II.  He  will  be  faithful  to  those  duties  at 
all  times. 


21 


4i 


(■    ' 


242 


MEDITATIONS 


If  you  are  guided  by  vanity  or  human 
respect,  these  motives  v^^ill  influence  you 
in  the  sight  oi^  men ;  but  you  will  be  un- 
faithful when  they  shall  not  behold  your 
infidelity.  A  person  of  this  description 
is  courageous  in  the  open  day.  and  a 
coward  at  night. — Again,  various  pas- 
sions succeed  and  destroy  each  other ;  if  a 
contrary  and  superior  passion  arise,  duty 
will  be  immediately  sacrificed  to  it.  This 
father  of  a  family,  whom  interest  makes 
wise,  will  become  a  dissipated  character 
through  inordinate  love. 


MAY  25. 

ON  THE  SUFFERINGS  ANNEXED  TO  THE  PRACTICE 
OF  OUR  DUTIES  IN  EACH  STATE. 

I.  Religion  alone  can  sweeten  those  suf- 
ferings. 

There  is  hardly  any  one  in  the  world 
who  is  contented  with  his  state,  and  who 
does  not  envy  the  lot  of  others  ;  but  if  you 
consider  your  state  in  a  spirit  of  religion, 
you  will  no  longer  complain  of  the  suffer- 


RACTICE 


FOR  MAY. 


243 


ings  that  are  inseparable  from  it,  you  will 
be  no  longer  tempted  to  change  your  con- 
dition. All  states  will  appear  equal  in 
your  eyes,  because  all  have  been  ordained 
and  established  by  the  will  of  God.  You 
will,  therefore,  not  prefer  one  before  an- 
other ;  because  nothing  is  preferable  to 
the  will  of  God,  nothing  is  preferable  to 
what  he  has  ordained. 

II.   With  respect  to  the  accidental  suffer- 
ings of  our  state. 

What  wife  will  be  better  able  to  sup- 
port a  yoke  that  is  so  often  rendered 
grievous  through  the  cruelty  of  a  hus- 
band, than  she  who  considers  her  state  in 
a  spirit  of  religion  ?  What  master,  what 
servant,  what  child,  what  father  of  a  fa- 
mily, will  make  a  better  use  of  those  mor- 
tifications which  each  must  encounter, 
than  he  who  has  his  eyes  fixed  on  that 
Divine  Providence  from  whom  they  pro- 
ceed ?  Reflect  on  this  principle,  and  apply 
it  to  the  essential,  or  accidental  and  par- 
ticular sufferings  of  your  state. 


i 


244 


MEDITATIONS 


MAY  20. 

ON    THE    MERIT    OP    PERFORMING  THE  DUTIES  OF 

OUR    STATE. 

I.  The  performance  of  those  duties  is  an 
abundant  source  of  merit. 

For  in  what  does  the  true  merit  of  man 
consist  ?  Is  it  not  in  constantly  executing 
the  will  and  orders  of  God  ?  Now,  who 
accomplishes  this  but  he  who  faithfully 
discharges  the  duties  of  his  state  ?  Labour 
and  danger,  at  a  time  when  they  are  pre- 
scribed by  duty,  are,  therefore,  more  holy 
and  meritorious  than  prayer. 

II.  Jesus  Christ,  our  master  and  our 
model,  seems  to  have  made  this  one  of  the 
principal  grounds  of  his  merit. 

He  employed  only  the  three  last  years 
of  his  life  in  performing  those  great  ac- 
tions which  astonish  us  so  much.  And 
what  had  he  been  doing  for  the  thirty 
years  preceding?  He  was  fulfilling  the 
duties  of  his  state  ;  he  obeyed  his  parents, 
he  lived  by  the  labour  of  his  hands :  the 


)UTIES  OF 


FOR     MAY. 


245 


world  rolled  on  by  its  ordinary  principles 
and  prejudices.  There  were  at  Jerusalem 
many  austere  sects  of  Pharisees,  who  ad- 
ded to  the  law  a  thousand  new  observ- 
ances. The  world  admired  their  sanctity. 
Where,  nevertheless,  were  true  merit  and 
perfect  virtue  to  be  found  ?  Was  it  not 
under  the  rustic  cot,  where  Jesus  Christ, 
submissive  to  his  Father's  will,  was  occu- 
pied solely  by  the  duties  of  his  state  ? 

MAY  27. 

ON  THE    MOTIVE    WHICH    SHOULD    INFLUENCE    US 
IN  PRACTISING    THE  DUTIES  OF  OUR  STATE. 

I.  We  should  have  nothing  else  in  view 
but,  to  please  God. 

In  this  respect  religion  subjects  us  to 
the  same  duties  as  the  world ;  but  it  re- 
quires different  motives.  It  wishes  that 
we  should  perform  through  a  spirit  of  sub- 
mission to  the  divine  will,  that  which  the 
generality  of  mankind  perform  through  a 
spirit  of  vanity,  through  a  spirit  of  am- 
bition, through  a  spirit  of  cupidity  and  in- 

21* 


":mm*f 


246 


I     \ 


MEDITATIONS 


terest.     "  Servants,"  said  St.  Paul,  "  obey 
your  masters  in  order  to  obey  God." 

II.  It  is  not  always  the  difference  of 
occupations  which  constitutes,  in  each  state, 
the  distinction  hetioeen  the  just  and  sinners  ; 
it  is  rather  the  difference  of  motives  hy 
which  they  are  influenced. 

The  just  man  labours  for  God,  and  the 
sinner  for  the  world — the  just  man,  in 
order  to  merit  the  goods  of  heaven,  and 
the  sinner  to  procure  those  of  eartli — the 
just  man  for  the  glory  of  God  and  his  own 
salvation,  and  the  sinner  for  his  fortune 
or  for  his  own  glory ;  and  hence  the  same 
labour  renders  the  one  perfect  in  religion, 
and  leaves  the  other  destitute  of  the  spirit 
and  the  fruits  of  religion. 

MAY  28. 

ON  THE    DANGERS    PECULIAR    TO  EACH  STATE. 

I.  If  there  be  no  state  without  its  suffer- 
ings, there  is  likewise  none  without  its 
dangers. 

But  if  in  all  the  occupations  of  your 


1,  "  obey 

rence  of 
ich  state, 
sinners  ; 
fiives  by 

and  the 
man,  in 
^en,  and 
•til— the 
his  own 
fortune 
le  same 
•eligion, 
le  spirit 


STATE. 

s  sifffer- 
lout    its 

of  j^our 


FOR    MAY. 


247 


state  you  are  guided  by  a  spirit  of  reli- 
gion, you  will  find  in  all  those  dangers 
only  frequent  occasions  of  obtaining  vic- 
tories: you  will  triumph  over  pride  by 
wearing  honors  meekly — over  pleasure 
by  using  even  lawful  enjoyments  with 
moderation — over  covetousness  by  using 
riches  without  haughtiness,  or  too  great 
an  attachment  to  them. 

II.  The  idea  which  the  Scripture  gives  us 
of  him  who  sanctifies  himself  in  the  world, 
despite  of  all  the  dangers  peculiar  to  his 
state. 

"  Blessed  is  he,"  says  the  wise  man, 
"  who  has  looked  on  the  charms  of  gold 
without  being  dazzled  by  them,  and  who 
has  possessed  riches  without  placing  his 
confidence  in  them  !"  Who  is  he  ?  He  is 
worthy  of  all  our  praises,  and  his  life, 
though  a  simple  and  ordinary  one,  to  all 
appearance,  should  be  looked  on  as  a 
continual  series  of  wonders.  He  has 
made  use  of  even  the  very  dangers  of  his 
state  in  order  to  render  himself  perfect  in 


ii 


I 


4 


248 


MKDITATfONS 


religion.  Qui  probafas  est  in  illo,  et  per^ 
fectus  est:  He  will,  theretbre,  be  crown- 
ed  with  immortal  glory,  because  he  was 
tempted  to  violate  the  law  of  God,  and  he 
remained  faithful;  he  could  have  done 
evil,  and  he  has  not  done  it.  Qui  potuit 
transgredi  et  non  est  transgressus  ;  facere 
mala  et  non  fecit. 

MAY  29. 

ON     THE     VIRTUES     WHICH     ARE     EXERCISED     IN 
PRACTISING    THE  DUTIES    OF  OUR  STATE. 

I.  A  Christian  finds  in  the  duties  of  his 
state  a  continual  exercise  of  charity. 

There  is  no  state  in  the  world  which 
has  not  an  immediate  reference  to  the 
general  welfare  of  society.  Now,  there  is 
a  commandment  of  God,  which  obliges  us 
to  love  our  neighbour  as  ourselves,  and 
consequently  to  render  him  happy,  and 
procure  lor  him  all  the  advantages  that 
depend  upon  us.  In  all  your  occupations 
you  should,  therefore,  consider  the  direct 
reference  which  they  may  have   to  the 


^v^r^^^afiiitiiv 


public  ^ood,  or  the  private  benefit  of 
your  neighbour,  and  hence  propose  to 
yourself  an  end  so  noble,  so  pure,  and  so 
meritorious  before  God. 

II.    A   Christian  finds   in  the  afflictions 
of  his  state  a  continual  exercise  of  penance. 

There  is  no  state  without  its  chagrins, 
and  its  sufferings  ;  even  kings  themselves 
are  not  exempt  from  them  ;  and  if  those 
who   approach   them    continually    suffer 
from  the  assiduity  and  complaisance  they 
are  obliged  to  display  towards  their  mas- 
ters, the  latter  do  not  suffer  less  from  the 
faults  and  negligences  of  their  servants. 
In  what  state  will  you  not  find  crosses 
and  thorns,  subjection  and  restraint  ?    We 
should  turn  them  to  advantage,  by  sub- 
mitting to  them  in  a  spirit  of  penance,  by 
offering  them  to  God  as  an  expiation  for 
our  sins,  and  by  uniting  them  to  the  cross 
and  sufferings  of  Jesus  Christ. 


250 


MEDITATIONS 


MAY  30. 

ON    THE    GLORY    OF    THE    WORLD. 

I.   Worldlings  labour  onhj  for  the  glory 
of  the  world. 

They  wish  to  be  praised,  esteemed, 
and  respected;  they  aspire  after  titles 
and  brilliant  distinctions  ;  they  ask  them, 
they  solicit  them  for  themselves,  their 
descendants,  and  their  families  ;  they  de- 
sire nothing  less,  than  to  render  their 
names  immortal,  and  the  more  elevated 
they  are,  the  more  means  they  fancy  they 
possess  for  ascending  higher.  Behold 
what  is  called  the  glory  of  the  world — 
behold  the  idol  to  which  worldlings  sacri- 
fice their  cares,  their  time,  their  repose, 
and  frequently    heir  life. 

II.    The  glory  of  the  world  is  false. 

True  glory  cannot  be  found  in  the  praises 
of  men,  which  are  often  unjust  and  sel- 
dom sincere  ;  neither  does  it  consist  in  the 
respect  or  homage  of  men,  in  which  their 
heart  has  so  little  share,  and  which  ter- 


i   11 


FOR     MAY. 


251 


LD. 

the  glory 

steemed, 
er  titles 
Lsk  them, 
3S,  their 
they  de- 
er their 
elevated 
icy  they 

Behold 
world — 
?s  sacri- 

repose, 

se. 

'  praises 
and  sel- 
?t  in  the 
ch  their 
lich  ter- 


minate with  them ;  nor  a<vain,  in  titles  in- 
scribed on  brass  or  marble,  which  perish 
with  time,  and  vanish  like  their  heroes. 
There  is  no  one  but  God  who  possesses, 
and  who  can  bestow  immortality.  "To 
know  your  power,  and  to  fear  your  jus- 
tice, O  my  God,"  said  8olomon,  "is  t'le 
true  principle  and  the  solid  foundation  of 
immortal  glory.*' 

MAY  3i. 

ON    THE    GLORY    OF    GOD. 

I.  We  ought  to  seek  and  desire  nothing 
hut  the  glory  of  God. 

"  If  I  glorify  myself,"  said  the  Saviour, 
"  my  glory  is  nothing."  It  is  but  a  sha- 
dow, and  a  thin  vapour,  which  scatters 
of  itself,  and  has  neither  consistence  nor 
solidity.  To  the  immortal  God  be,  there- 
fore, rendered  all  honour  and  glory  !  To 
him  it  properly  belongs  ;  he  is  the  author 
and  the  principle  of  all  good ;  it  is,  there- 
fore, just,  that  he  should  have  the  glory 
of  all,  and  we  cannot  attribute  the  least 


t* 


252 


MEDITATIONS 


hi 


portion  of  it  to  ourselves,  without  a  sacri- 
legious usurpation. 

II.  In  seeking  the  glory  of  God  alone, 
we  ensure  to  ourselves  immortal  glory. 

"It  is  my  Father  that  glorilies  me," 
said  our  Saviour,  "because  I  act  and 
labour  only  for  his  glory."  "  I  expect  no- 
thing from  men,"  said  St.  Paul,  "I  have 
lived,  I  have  laboured  only  for  God  ;  it  is 
he  vf\ni  w\\\  be  my  recompense.  I  am 
too  fully  convinced  of  the  nothingness 
and  vileness  of  creatures,  to  be  satislitid 
w^ith  their  vain  applauses :  I  am  ailected 
only  by  that  glory  which  proceeds  from 
the  Lord." 

JUNE  1. 

ON     THE    JUDGMENTS    OF    THE    WORLD. 

I.  A  true  Christian  despises  the  judgments 
of  the  world. 

He .  knows  their  falsehood,  their  injus- 
tice, their  inconstancy,  and  their  blindness, 
and  hence  he  does  not  condescend  to  pay 
them   the    least   deference.     Not   that  a 


[t  a  sacri- 


^ 


FOR    JUNE. 


253 


Christian  should  not  be  anxious,  to  a 
certain  extent,  to  acquire  a  good  reputa- 
tion, but  he  desires  to  obtain  it  in  the  eyes 
of  wise  and  virtuous  people,  who  are 
guid(^d  in  their  judgments  only  by  the 
lights  of  reason,  and  the  laws  of  religion, 
truth,  and  justice. 

11.  Reasons  which  induce  him  to  despise 
ihcm. 

lie  looks  on  the  world  as  a  confused 
assemblage  of  persons  of  different  charac- 
ters and  inclinations,  the  greater  part  of 
whom  have  neither  knowledge  nor  virtue, 
nor  good  conduct,  nor  judgment— who' 
hardly  know  how  to  diseern  good  irom 

evil— who  have  no  idea  of  true  merit 

each  of  whom  believes  himself  capable 
of  governing  others,  although  unable  to 
govern  himself—where  out  of  a  great 
multitude  you  will,  with  difficulty,  find 
two  of  the  same  sentiments,  and  scarcely 
one  with  reasonable  opinions. 


22 


il  i|mi 


I 


JUNE  2. 

ON    THE    DESIRE    OF    PLEASING    THE    WORLD. 

I.  Tfie  world  does  not  deserve  all  the 
trouble  that  is  taken  to  please  it. 

Even  when  we  have  to  please  only  one 
man  in  the  world  through  a  desire  of  mak- 
ing or  increasing  our  fortune,  to  how 
many  painful  fatigues,  assiduities,  and 
complaisances,  must  we  not  submit  !  Is 
not  one  obliged  to  study  his  tastes,  his 
humours,  his  inclinations,  in  order  to  con- 
form to  them,  and  be  regulated  by  his 
conduct,  no  matter  how  disorderly  it  may 
be  ?  Is  there,  then,  O  my  God  !  any  one 
on  the  arth  who  deserves  such  sacri- 
fices ? — No,  Lord  !  they  are  due  but  to 
thee  alone,  because  thou  alone  art  worthy 
of  them,  and  because  thou  art  the  only 
master  who  can  bestow  on  us  a  suitable 
reward. 

II.  The  world  is  not  in  a  condition  to  re- 
ward the  trouble  that  is  taken  to  please  it. 

"  Fools  that  we  are,"  said  those  two 
courtiers  of  whom  St.  Augustine  speaks 


WORLD. 

le  all  the 

only  one 
!  of  mak- 

to  how 
ies,  and 
mit  !  Is 
LStes,  his 
r  to  con- 
d  by  his 
y  it  may 
any  one 
3h  saeri- 
?  but  to 
t  worthy 
the  only 

suitable 

Ion  to  re- 
lease it. 
lose  two 
e  speaks 


FOR    JUNE. 


255 


in  his  book  of  Confessions ;  "  we  forget 
heaven  to  think  only  of  the  earth ;  we 
relinquish  substantial  goods  to  run  after 
shadows ;  we  endure  a  thousand  pains 
and  mortifications  to  obtain  the  frivolous 
rewards  which  the  world  makes  us  wait 
for  so  long,  which  it  bestows  with  re- 
luctance, and  often  suddenly  takes  away. 
Would  not  so  many  cares  and  labours  be 
far  better  employed  in  meriting  the  re- 
wards of  heaven  ?*' 

JUNE  3. 

ON     VANITY. 

I.  It  induces  us  to  believe  that  the  whole 
world  esteems  us. 

This  is  an  illusion  ;  for,  1st,  enlightened 
persons,  who  are  very  few  in  number,  are 
generally  avaricious  of  their  esteem. 
They  more  easily  see  faults ;  they  are 
more  sensibly  affected  by  them  ;  and  no- 
thing is  more  rare  and  more  difficult  than 
to  realize  their  ideas  of  true  merit.  2d, 
That   which    appears   most  estimable  in 

:'  I 


i! 
)  II 


your  own  eyes  will  seem  nat  to  exceed 
mediocrity  in  the  opinion  of  those  who 
know  you,  and  will,  perhaps,  excite  their 
contempt. 

II.  Nothing  is  more  difficult  than  to 
know  with  accuracy  whether  ive  are  es- 
teemed hy  men. 

Their  heart  is  impenetrable  :  they  are 
naturally  false   and   deceitful,  and    it  is 
very  seldom  that  their  words  express  their 
true  sentiments.     Politeness  obliges  them 
to  give  constantly  to  each  other,  marks  of 
mutual  esteem.    How  shall  we  distinguish 
I  those    which    custom,   civility,   and    the 
usages  of  the  world  have  rendered  almost 
necessary,  from  those  that  proceed  from 
the   spirit   and   the    heart?      How   often 
does  it  not  happen,  that  he  who  speaks 
well  of  you  before  your  face,  will  tear 
your  character  in  pieces  when   you  are 
absent  I 


FOR    JUNE. 


257 


JUNE  4. 

ON    THE    LOVE    OF    PRAISES. 

I.    Vanity  inducer  us  to  love  praise. 

The  greater  part  of  men  desire  it  with 
so  much  avidity  that  it  seems  to  be  the 
only  reward  they  wish  to  receive  lor  their 
labours   and   sufferings.      They   are    not 
satisfied  with  having  performed  a  praise- 
worthy action,  they  wish  to  be  praised 
for  it :  they  are  not  content  with  possess- 
ing talents  or  virtues,  they  still  wish  that 
the   whole  world  should  know  and  speak 
of  them. 

JI.  The  generality  of  praise  which  is 
bestowed  or  received  in  the  world,  is  deceit- 
Jul. 

They  are  false  either  in  their  object  or 
their  principle.  1st,  In  their  object :  be- 
cause things  are  praised  that  do  not  de- 
serve praise,  such  as  foolish  expenses, 
false  grandeur,  and  false  virtues.  2d,  In 
their  principle  :  praises  are  given  in  order 
that  praise  may  be  bestowed  in  return,  in 


IJ 


22* 


I'  ** 


il 


tm^ 


258 


MEDITATIONS 


order  to  gain  over  and  seduce  those  who 
are  the  distributors  of  favours  and  the 
arbiters  of  fortune.  Remember,  that  if 
true  virtue  be  essentially  praiseworthy,  it 
never  wishes  to  be  praised ;  that  it  ceases 
to  deserve  when  it  seeks  for  praise  ;  and 
that  it  is  never  more  worthy  of  praise 
than  when  it  is  most  careful  to  avoid  it, 
and  most  grieved  to  hear  it. 

JUNE    5. 

ON    THE    FOUNDATION    OF    CHRISTIAN    HOPE. 

I.  It  is  founded  on  the  extent  of  God's 
knowledge. 

No  merit  is  concealed  from  him ;  no 
merit  is  unknown  to  him  ;  he  beholds  and 
esteems  it  every  where  he  finds  it.  He 
perceives  it  even  in  darkness,  even  in  the 
most  intricate  folds  of  our  conscience. 
In  one  word,  he  knows  this  merit  of  the 
heart  which  escapes  the  knowledge  of 
men ;  and  hence  it  is  that  he  keeps  an  ac- 
count with  us  not  only  of  our  actions  and 
words,   but   also   of  our   intentions    and 


FOR    JUNE. 


259 


desires.  Hence  it  comes  to  pass  that,  ac- 
cording to  the  saying  of  the  prophet,  he 
herrs  "the  preparation  of  our  heart;" 
and  it  is  sufficient  to  have  the  desire  of 
pleasing  him  in  order  to  be  agreeable  in 
his  eyes. 

II.   On  the  supreme  equity  hy  which  his 
judgments  are  characterized 

For,  those  judgments  of  his  with  which 
we  are  so  much  threatened,  are  terrible 
only  to  sinners.  They  ought  to  form  the 
consolation  and  hope  q^  the  just,  because 
they  are  certain  that  every  good  work 
which  they  perform,  no  matter  how  small 
or  trivial  in  appearance,  is  always  of 
great  value  in  the  sight  of  the  Lord  ;  that 
by  him  every  thing  is  reckoned  and  no- 
thing is  lost,  since  even  *'  a  drop  of  water 
given  in  his  name  will  not  be  without  its 
reward." 


JUNE  6. 

ON       FAITH. 

I.  This  faith  daily  accuses  us  before  God. 


1 


' 


260 


MEDFTATIONS 


There  is  such  an  opposition    between 
laith  and  the  conduct  of  the  generality  of 
mankind,  that  it  is  impossible  but  their 
faith  should  constantly  «^xclaim   against 
their  conduct.     God  considers  what  our 
faith  teaches  us,  and  what  we  believe  ;  he 
knows  all  the  truths  which  he  has 'im- 
pressed  on   our   soul   by   giving   us   the 
grace  of  faith,  and  he   perceives  in  our 
morals  a  constant  and  perpetual  renun- 
ciation of  those  very  truths.     It  is,  there- 
fore,  properly  speaking,  our  faith  which 
will  cry  out  for  vengeance  and  justice 
against  us. 

IL  Thh  faith  loill  confound  us  one,  day 
at  the  judgment  of  God. 

How  shall  we  endure  its  complaints  and 
reproaches.-  ?  How  shall  we  resist  the  in- 
vincible force  of  testimony  which  it  shall 
render  against  us  ?  What  shall  we  answer 
to  the  Sovereign  Judge  when  he  will  say 
to  us  :— "  Behold  what  you  have  believed, 
and  what  you  have  done,"  You  believed 
that  you  were  bound  to    love  me   with 


w 


your  whol(>  hoart,  anrl  yot  you  have  loved 
vile  crcaturos  morn  than  me.  You  be- 
lieved that  you  weie  obliged  to  renounce 
the  world  by  the  engagements  of  your 
hai)tism,  and  yet  you  have  never  ceased 
to  be  its  slave. 


JUNE  7. 

ON  THE    EXAMINATrON    OP    CONSOFENCE. 

I.  Importance  of  iff  is  ejcamination. 

How  can   one   accuse   himself  of  his 
faults,  how  can  he  form  a  resolution  or 
adopt  means  to  correct  them,  unless  he 
]<nows  them  ?     And    how   can  he  know 
them,  if  he  be  not  careful  to  examine  his 
conscience  frequently,  and  to  render  an 
account   to   himself  of  all    his  actions  ? 
Jesus  Christ  compares  the  true  Christian 
to  a  skilful   merchant.     He  never  fails  to 
examine  each  day  his  gains  and  losses, 
and  if  he  discovers  that  he  has  met  with 
some  loss,  does  he  not  speedily  endeavour 
to  repair  it  ?     It  is  thus  we  should  every 
day  examine  the  losses  we  sustain  in  the 


!  m 

m 


; 


\( 


ways  of  salvation,  in  ordor  that  thoy  may 
not  accumulates  that  vice  may  not  take 
root  in  our  heart,  and  that  our  evil  habits 
may  not  be  confirmed. 

II.  The  state  of  a  soul  that  neglects  the 
examination  of  conscience. 

"  I  have  passed,"  says  the  wise  man, 
"  through  the  field  of  the  idle  and  the 
vineyard  of  the  sluggard  ;  every  thing 
there  was  full  of  thistles  and  covered  with 
thorns."  Such  is  the  deplorable  state  of 
those  worldlings  who  never  take  the 
trouble  to  examine  their  consciences. 
They  resemble  an  uncultivated  and  de- 
serted field,  which  produces  nothing  but 
briars  and  thorns.  It  is  by  the  frequent 
and  habitual  practice  of  this  examination, 
that  we  discover  and  eradicate  them. 


FOR    JUNE. 


203 


JUNE   8. 

ON      TWO       KINDH       OF      EXAMULiiiuS     OF    CON- 

SCIENCE. 

1.    'I he  first  M-  an  habitual  examination, 
which   extends   to  all  the  actions  and  mo- 
\  ments  of  our  life,  and  which  is  a  necessary 
j  consequence  of  Christian  vigilance. 
j     For  it  is  true  to  say,  that  the  whole  Jife 
I  of  a  Christian  ought  to  be  a  secret  and 
continual  censure  of  his  thoughts,  desires, 
and  actions  ;  that  he  should  ever  have, 
as  it  were,  his  soul  in  his  hands,  in  order 
to  know  and  appreciate  all  its  sentiments  ; 
and   that  if  he  allowed  it  for  a  moment 
out  of  his  sight,  it  will  go  astray  without 
his  knowledge.     But  as  the  Hckleness  of 
imagination,  and  the  distractions   insepa- 
rable from  human  life,  too  often  disturb 
this  habitual  state  of  vigilance,  he  should 
each  day  have  a  fixed  and  appointed  time 
for  examining  his  conscience. 

II.  With  regard  to  the  actual  examina- 
tion. 


*f  '■ 


ri  1 


{ 


i  I  * 


204 


MEDITATIONS 


St.  Chrysostom  recommends  it  to  be 
made  at  the  close  of  day,  and  during  the 
first  silence  of  night,  as  being  the  most 
appropriate  time  :  because,  1st,  we  are 
then  restored  to  ourselves,  and  freed  from 
the  dissipation  of  the  world  ;  2d,  because 
this  practice  constantly  observed  will 
serve  as  a  check  to  render  us  more  at- 
tentive, and  to  keep  us  under  more  re- 
straint on  the  day  which  precedes  the  ex- 
amination, and  the  day  which  follows  it. 

.TUNE  9. 

ON     THE      OBJECT     OF     THE     EXAMINATION     OF 

CONSCIENCE. 

I.  It  oui^Jit  to  tarn  on  these  three  ques- 
tions. What  have  1  done  ?  In  what  man- 
ner have  I  done  it  ?     What  have  I  omitted 

to  do  ? 

The   first   regards   the  nature   of    our 

!  actions ;  the   second,   the   defects   which 

may  creep  into  them,  the  circumstances 

which  have  attended  them,  the  intention 

which  has  produced  them,  because  an  act 


:  to  be 
•ing  the 
he  most 
we  are 
ed  from 
because 
ed  will 
aore  at- 
nore  re- 
j  the  ex- 
lows  it. 


TION     OF 

*Y'e  ques- 
hat  man- 
I  omitted 

of  our 
s  which 
nstances 
intention 
5e  an  act 


FOR    JUNE. 


265 


J  I 


good  in  iiself  may  become  vicious  or  dis- 
orderly by  its  circumstances  or  its  motive  ; 
the  third  regards  the  sins  of  omission, 
which  are  sometimes  innumerable. 

II.  Wc  ought  to  apply  those  three  ques- 
tions not  onh  'o  the  ordinary  duties  which 
are  common  to  all  the  /aithful,  hut  also  to 
those  duties  which  are  peculiar  to  our  state. 

1st,  With  regard  to  ordinary  duties,  we 
should  see  in  what  we  have  sinned  against 
God,  our  neighbour,  and  ourselves,  either 
by  direct  and  formal  crimes,  or  by  omis- 
sions. 2d,  With  regard  to  the  duties  pe- 
culiar to  our  state,  we  should  examine  in 
what  we  have  been  deficient  as  a  master, 
as  a  citizen,  as  a  servant,  as  a  child,  as  a 
father  of  a  family,  as  a  public  character, 
charged  with  such  an  employment,  or 
such  a  function  in  society. 

JUNE  10. 

ON     THE     SEVERITY     OF    THE    EXAMINATION    OF 

CONSCIENCE. 

I.    We   ought    to    be    severe  in  this  ex- 


'.PT',**?^* 


f 


ll 


266 


MEDITATIONS 


amination,    because    we    then    assume    the 
functions   of     God's    justice    and    anger 
against   our  soloes,   in    order    to  anticipate 
his  judgment. 

Now,  in  that  judgment  which  we  desire 
to  prevent,  what  will  not  be  the  accuracy 
of  its  researches  and  the  severity  of  its 
decisions  ?  They  can  neither  be  obscured 
by  error,  nor  corrupted  by  interest.  Those 
judgments  which  we  form  of  ourselves  in 
the  examination  of  our  conscience,  should, 
therefore,  possess  the  same  qualities.  We 
should  Ibrm  them  on  the  law  of  God, 
without  listening  either  to  self-love,  or  to 
the  prudence  of  the  llesh,  or  to  the  policy 
of  the  world,  without  interpreting  the  law 
by  example  or  by  custom,  or  by  the  pre- 
judices of  the  world,  but  bv  taking  it  suph 
as  it  is,  without  alteratioa  or  distortion, 

II.  Because  the  judgment  which  we  pass 
on  ourselves  at  the  examination  of  our  con- 
science is  not  definitive,  nor  without  appeal. 
There  is  a  superior  and  sovereign  tri- 
bunal,  where   it   will  be  discussed   and 


FOR    JUNE. 


267 


renewed  with  much  great..-  ex«ctu..s. 
You  may  flatter  and  enoou..ag.  yourself 
a.  much  a.s  you  please,  God  ^vi\\  be  your 
JU'I^e  ;  ami  the  inore  kindness  and  indul- 
g<;"ce  you  show  yourself,  the  more  you 
^nll  ex,,ericnce  I  he  rigour  and  severity  of' 
nis  justice.  ■' 

I  JUNE  11. 

ON     THE     DE..ECTS     OI.     THE     EXAMINATION    OP 

CONSCIENCE. 

I.   With  regard  to  its  Imgth. 
^      Some  make  this  examination  too  .sei- 
I  dom  ;  they  suffer  long  intervals  to  elapse 
,  between  one    examination  and   another 
,  Hence  they  have   very  little  knowledge 
!  of  the   .tate  of  their  conscience.     Thev 
j  derive  no  great,  r  knowledge  of  themselve-s 
and  their  heart  becomes  an  impenetrable' 
abyss,  which  it  is  impossifc'e  for  them  to 
athom.     This  examination,  which  should 
be  so  exact  and  so  -.  ,ere,  is  no  more  than 
a  superficial  and  a  hasty  review,   wliV-h 
seems  only  to  obscure  the  eon«cienee,  so 


*i 


268 


MEDITATIONS 


far  from  enlightening-  it.  They  frequently 
defer  it  until  those  moments  when  the 
weight  of  sleep  closes  the  eyes  both  of 
their  soul  and  body.  What  profit  could 
you  expect  from  an  examination  made 
with  so  much  tepidity  and  negligence  ? 

II.   With  regard  to  its  object. 

Those  persons  will  sometimes  justify 
themselves,  and  have  recourse  to  a  thou- 
sand false  pretexts,  to  excuse  their  faults. 
Sometimes  they  will  excuse  their  actions 
by  the  purity  of  their  motives,  and  some- 
times they  will  attribute  them  to  an  un- 
happy and  inevitable  necessity.  They 
will  perceive  their  sins,  but  they  will  per- 
suade themselves  that  there  would  be  a 
real  impossibility,  and  even  a  species  of 
scandal,  in  every  attempt  to  make  repa- 
ration for  them. 

JUNE  12. 

ON  THE  PRETENDED  ADVANTAGES  OF  BIRTH. 

T.  According  to  the  notions  of  the  world  : 
A  man  born  of  an  illustrious  family  is 


FOR   JUNE.                                    269 

quently 

1 

destined  at  his  birth  fo?  the  greatest  em- 

en  the 

ployments,   and  the  most  important  con- 

both of 

cerns,  without  having  any  of  those  talents 

t  could 

that   are    necessary    to   qualify   him   for 

made 

them,  and  without  being  obliged  to  take 

ce  ? 

the  necessary  time  and  trouble  to  prepare 

1 

himself  for  them.    He  knows  every  thing, 

justify 

without  having  learned  anything  ;  and  he 

I  thou- 

is  fit  for  every  thing,  wi;  bout  having  been 

faults. 

qualified  for      *y  thing.     His  merit  is,  in 

actions           1 

some  manner,  verified  and  established  on 

some-           1 

that  of  his  ancestors ;  and  full  of   those 

an  un-           1 

vain  prejudices,  there  is  no  employment, 

They            1 

howsoever  great  or  difficult,  to  which  he 

11  per- 

has  not  a  right  to  aspire. 

d  be  a 

II.  According  to  the  principles  of  religion  : 

cies  of          1 

The  man  who  is  most  distinguished  by 

i  repa-          j          ; 

his   birth  is  obliged  to  wait,  as  well   as 

i 

i 

those  who  are  born  in  obscurity,  for  the 

i 

choice  and  vocation  of  God,  before  he  can 

i 

^ 

aspire  to  charges  and  employments.     He 

IRTH. 

p 

is  obliged  to  examine,  before  God,  whether 

world  : 

1 

he  be  capable,  to  consult  his  strength,  and 

mily  is 

1 

to  exercise  his  genius  and  talents  by  con- 

1 

23* 

i 

i 

i 


Sr 


V 


270 


MEDITATIONS 


tinual  labour,  in  order  that  he  may  be 
able  to  correspond  with  the  views  and  de- 
signs of  Providence.  He  should  not  employ 
base  intrigues,  nor  unlawful  means,  to 
elevate  himself:  sloth  or  want  of  appli- 
cation, far  from  being  prerogatives  of  his 
condition,  are  rather  a  crying  and  mani- 
fest abuse,  for  which  he  will  be  account- 
able at  the  tribunal  of  the  Sovereign 
Judge. 

JUNE  13. 

ON  THE  DEVOTION  OF  THE  GREAT. 

I.  It  is  seldom  entire  and  perfect. 

Because  they  believe  that  they  are  dis- 
pensed froni  many  obligations  which  the 
law  of  God  imposes  on  them.  They  look 
upon  their  state  as  a  privileged  condition, 
which  gives  them  a  dispensation  in  many 
articles  of  the  law.  They  never  reflect 
that  their  state,  so  far  from  being  a  pri- 
vilege, is  an  obstacle,  and  consequently  a 
misfortune  in  the  way  of  salvation— that 
there  is  only  one  and  the   same  law,  one 


I 


s'f  ill 


FOR   JUNE. 


271 


and  the  same  gospel  for  the  rich  and  the 
poor,  because  all  men  are  equal  in  God, 
and  in  Jesus  Christ;  in  God,  before  whom' 
all  human  grandeur  is  nothing ;  and  in 
Jesus  Christ,  who  regards  all  the  faithful 
as  his  brethren,  who  knows  no  title  or 
quality  preferable  to  that  of  a  Christian, 
and  no  rights  more  precious  than  those 
which  have  been  acquired  by  Baptism  to 
a  heavenly  inheritance. 

II.  Tfiey  make  no  scruple  of  many  vices 
condemned  by  the  law. 

Such  as,  the  enterprises  of  ambition, 
the  airs  of  disdain,  the  pretensions  of  pride, 
sensibility  to  injuries,  cunning  and  dupli- 
city in  rivalries,  injustice  in  authority, 
excess  and  prolongation  in  pleasures. 

JUNE  14. 

ON    AUTHORITY. 

L  Every  man  who  exercises  in  the  world 
some  portion  of  public  or  private  authority, 
owes  to  God  the  same  obedience  which  he 
requires  from  those  who  are  subject  to  him. 


i'  y-a- 


272 


MEDITATIONS 


1 


If  he  bear,  with   regard  to  them,  the 
name  of  a  father,  or  a  master,  he  wishes 
to  be  obeyed,  and  he  Joiidly  proclaims  the 
rights  attached  to  these  titles,  when  the 
least  want  of  obedience  or  submission  is 
shown  him.     "  When  I  speak  to  my  ser- 
vant," said  the  centm^ion,   "  I  say  to  him  : 
do  this,  and  he  does  it."    Now  has  not  the 
God  whom  we  serve,  the  titles  and  rights 
oi"  a  father  and  a  master  in  our  regard  ? 
"  The  son  honours  his  father,"  said  he  to 
his  people,  by  the  Prophet  Malachy,  "and 
the  slave,  his  master:  but  il'I  be  a  father, 
where  is  the  honour  that  is  due  to  me?  and 
if  I  be  a  master,  how  can  I  be  disobeyed 
without  a  crime  ?" 

II.  We  strengthen  our  own  authority  by 
suhmitting  to  that  of  God :  it  is  by  him 
kings  reign,  and  lawgivers  decree  justice. 

If.  therefore,  I  openly  and  continually 
disobey  God,  what  obedience  can  I  expect 
from  those  who  are  subject  to  me  ?  Will 
not  my  example  weaken  my  commands  ? 
A  father,  a  master,  a  man  without  faith, 


FOR    JUNE. 


273 


without  regulation,  without  morals,  how 
can  I  dare  to  reproach  my  domestics  for 
want  of  fidelity,  my  children  for  want  of 
submission,  or  for  their  irregularities  ? 
Their  eyes  will  be  fixed  upon  me  ;  and  in 
order  even  to  punish  me  for  my  rebellions 
against  himself,  will  not  God  permit  them 
to  follow  my  example  ? 

JUNE  15. 

ON  THE  OBLIGATIONS  ANNEXED  TO  THE  EMPLOY- 
MENTS AND  DIGNITIES  OF  THE   WORLD. 

I.   They  are  established  not  for  the  good 

of  particular  persons,  but  for  the  public  in- 
terest. 

Behold  the  end  of  their  institution.  One 
is,  therefore,  a  prince,  a  magistrate,  a 
judge,  a  master,  or  a  public  man,  not  for 
himself,  but  for  others :  the  very  name  of 
charge,  which  is  given  to  the  employments 
and  dignities  of  the  world,  proclaims,  in 
some  manner,  all  the  weight  of  obligation 
which  they  impose  on  those  to  whom  they 
are   given.      They   should   not   live    nor 


», 


ffi 


\ 


lahoiir  any  mon;  for  rh(>ir  own  yood  or 
p  irticLilar  iatf^-est :  th<'y  should  no  longer 
have  any  thing  in  view  but  the  public 
good,  and  the  interests  of  oth(M-s.  Their 
days  are  no  longer  their  own  ;  they  belong 
j  to  the  public. 

II.   We,  therefore,  abuse  the  einplotjments 
and  dignities  of  the  tvorid  : 
<     When   we  avoid  the  labour  connected 
with  them  in  order  to  enjoy  their  sweets  ; 
when  we  dispense  with  those  things  that 
are  painful  in  them,  and  are  attached  only 
to  what  is  agreeable  ;  when  we  assume 
them  solely  for  the  purpose  of  rendering 
our  name  illustrious,  to  nourish  our  am- 
bition, to   feed  our  vanity,   or  to  flatter 
our     pride  ;     wlien    we    follow    the    bad 
usages  of  our  predecessors,  and  fancy  we 
are  justified   by  their   example  ;    in   one 
word,  when  we  neglect  the  duties  of  our 
station,   and  look   upon  this   neglect    as 
one  of  its  prerogatives. 


FOR  JUNE. 


275 


JUNE  10. 

ON    THE  DIFFERENCE  OP  DUTIES. 

i      I.  All  do  not  appear  of  the  same  impor- 
.  tance  and  n,e  act  improperly  when  „:e  apply 
ourselces  to  the  lesser  duties,  and  Jl^t 
the  more  essential  ones. 
I     This  is  the  disorder  with  which  Jesus 
t^hnst  incessantly  reproached  the  Scribes 
and  Pharisees.     "  You  pay  your  tenths," 
said  he   to   them,  "  with  the  most  scru- 
pulous  exactness,  whilst  you  neglect  the 
most    important   points  of  law-justice 
mercy,  and  laith."     You  observe  the  sab-' 
bath  with  a  fidelity  almost  bordering  on 
superstition,   and   you  are  not   afraid  to 
commit  injustice  even  on  the  sabbath  day 
How  many  false  Christians  are  there  who 
might  recognise  themselves  in  this  por- 
rait !  How   many  do  we  not  behold  who 
are  wedded  to  the  minutest  practices  of 
devotion,   whilst  they  forget  those  great 
duties   which  faith,  justice,  and  charity 
oblige  us  to  perform  ! 


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MEDITATIONS 


II.  We  also  err  when  we  apply  ourselves 
to  essentials  in  such  a  manner,  as  to  think 
we  may  negleqt  those  duties  that  are  less 
important. 

Observe,  that  the  Saviour  of  the  world 
has  not  absolutely  condemned  the  Scribes 
and  Pharisees  for  having  observed  all  the 
traditions  of  their  fathers :  how  could  he 
have  imputed  it  to  them  as  a  crime,  he 
who  had  said  it  was  necessary  to  observe 
the  whole  law  without  omitting  a  single 
point  ?  Iota  unum  aut  iinus  apex  nan  prce- 
terihit  a  lege  donee  omnia  jiant.  What 
then  did  he  do?  He  approved  of  what 
they  did,  and  he  blamed  them  for  what 
they  did  not.  In  comparing  two  sorts  of 
duties,  of  which  some  are  more  essential, 
and  others  3eem  less  necessary,  he  declares 
to  them  that  they  ought  to  observe  the 
former,  and  afterwards  that  they  should 
not  neglect  the  latter :  Ilcec  oportuit  fa- 
cere  et  ista  non  omittere. 


FOR  JUNE. 


277 


rselvies 
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tuit  fa- 


JUNE  17. 

ON    THE  TRUTHS  OF  FAITH. 

I.   They  are  twofold. 

1st,  Speculative  truths,  dogmas,  mys- 
teries which  we  are  bound  to  believe.  2d, 
Practical  truths,  precepts,  moral  rules 
which  we  are  bound  to  follow.  St.  Gre- 
gory observes  that  our  soul  is,  with  regard 
to  those  two  kinds  of  truths,  what  the  eye 
of  oar  body  is  in  reference  to  those  objects 
that  are  presented  to  it.  In  order  that  it 
may  see  them  clearly  and  distinctly,  they 
must  be  placed  at  a  just  distance,  because 
too  great  proximity  would  prove  an  ob- 
stacle to  its  action,  and  too  great  distance 
would  weaken  its  power.  Thus,  our  soul 
cannot  have  a  clear  or  distinct  idea  of  | 
mysteries  and  dogmas  of  faith,  because 
they  are  too  far  above  us,  and  their  ele- 
vation remove  them  beyond  our  feeble 
ken.  We  should,  therefore,  believe  with- 
out being  surprised  that  we  are  unable  to 
comprehend  them. 


/: 


111 


278 


1 


MEDITATIONS 


II.  With  regard  to  practical  truths  and 
rules  of  morals. 

We  have  but  a  confused  and  imperfect 
notion  of  them  when  we  have  to  apply 
them  to  ourselves,  because  we  behold  too 
much  that  which  immediately  touches  us. 
It  is,  therefore,  with  regard  to  this  per- 
gonal application  that  we  ought  to  distrust 
our  own  lights.  We  have  always  suf- 
ficient light  to  regulate  the  conduct  of 
others;  we  have  often  not  as  much  as 
would  suffice  to  conduct  ourselves. 

JUNE  18. 

ON  THE  HEINOUSNESS  OF  SIN. 

I.  Sin,  according  to  St.  Thomas,  consists 
in  preferring  the  creature  to  the  Creator. 

Yes,  every  time  that  a  man  resolves  to 
violate  the  law  of  God,  in  order  to  deliver 
himself  up  to  the  attraction  of  sensible 
objects,  he  erects  a  sort  of  tribunal  in  the 
bottom  of  his  heart ;  to  this  he  summons 
the  Creator  and  the  creature,  and  after 
having   examined  the  advantages  which 


FOR  JUNE. 


279 


he  may  derive  ^rom  each,  he  pronounces 
his  .judgment  in  favour  of  creatures,  to 
the  prejudice  of  what  he  owes  to  God. 

II.  The  reason  why  the  heinousness  of  sin 
IS  concealed  from  us  is,  because  we  judge  of 
it  hy  the  extent  of  the  punishment  that  is 
annexed  to  it. 

We  estimate  our  sins  not  by  their  na- 
tural malice  and  heinousness,  but  by  the 
nature  of  the  evils  which  they  are  capa- 
ble of  drawing  down   upon   us.      They 
appear  to  us  m.ore  or  less  enormous  in 
proportion    as   they  are  likely  to   prove 
more  or  less  fatal  to  us.     Even  the  very 
name  which  we  give  to  great  crimes  has 
a   relation  to   our   self-interest;  we   call 
them  mortal,  because   they  inflict  death 
on  our  souls.    But  if  we  consider  sin  with 
pure  and  disinterested  eyes,  we  shall  per- 
ceive, in   the  very  smallest,  an  attempt 
calculated  to  draw  down  upon  us  all  the 
maledictions  of  the  Lord,  if  his  justice  did 
not  relax    its   right,    and   accommodate 
itself  to  our  weakness. 


1- 


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i 


280 


MEDITATIONS 


JUNE  19. 

ON  THE  OUTRAGE  WHICH  WE  OFFER  TO    GOD    BY 

SIN. 

I.   JVe  disohvy  his  commandmentif. 

Every  sin,  therefore,  involves  an  open 
and  daring  rebellion  against  God.  He 
has  said  to  us :  "  Love  me  with  your 
whole  heart,  with  your  whole  soul,  with 
all  your  strength;"  that  is,  love  me 
without  exception  or  reserve ;  love  me 
more  than  yourself ;  remember  that  I  am 
a  jealous  God,  that  any  division  of  your 
heart  will  displease  me,  and  that  1  am 
resolved  to  punish  it.  And  the  sinner 
answers  him :  "  Absolute  though  your 
commandments  may  be,  it  will  not  b. 
able  to  arrest  my  course  ;  I  will  love  any 
other  object  as  much  as  you.  I  will  love 
it  even  more  than  you. 

II.   We  forget  his  benefits. 

Every  sin  includes,  therefore,  a  mon- 
strous ingratitude  towards  God.  He  sets 
no  bounds  to  his  goodness  and  benefits, 


FOR   JUNE. 


381 

and  we  limit  our  gratitude  and  l^u^l^e. 
He  loads  us  with  blessings,  and  we  look 
upon  an  offence  against  him  as  a  matter 
ol  no  importance  ;  we  owe  every  thing  to 
h.m,  and  yet  we  fear  not  to  displease  him. 

JUNE  20. 

ON  NEGLECTING  TO  AVOID  SMALL  FAULTS. 

I.   TMs   negligence    should   not  be  con- 
jounded  with  fraihy. 

God  knows  that  we  are  frail,  but  he 
does  not  permit  us  to  be  negligent.     He 
pardons,  on  account  of  our  weakness,  the 
faults  which  escape  our  notice ;  but   he 
does  not  extend  the  same  indulgence  to  the 
liberty  we  take  of  committing  them  with 
reflection.  "He  that  despises  small  faults, 
shall  fall  by  little  and  little  into  great 
ones."   Observe,  he  does  not  say— he  who 
commits  them  by  accident  and  through 
frailty ;  but  he  who  contemns  them,  that 
IS,  he  who  commits  them  from  principle 
and  through  habit. 


2i» 


II 


$   1 

.1 


282 


MEDITATIONS 


II.  Difference  between  the  sinner  and  the 
just  with  regard  to  small  faults. 

Both  have  the  misfortune  to  fall  into 
them,  since  we  are  all  sinners,  and  hecause 
there  is  no  life  so  pure  and  perfect  as  not 
to  be  stained  by  some  blot  in  the  eyes  of 
the  Lord;  but  the  just  man  sins  by  sur- 
Pji'ise,  and  the  sinner  with  reflection.  The 
just  man  perceives  the  smallest  faults  and 
reproaches  himself  with  them  ;  the  sinner 
does  not  perceive  them  at  all,  or  if  he  do, 
he  does  not  condescend  to  pay  any  at- 
tention to  them.  The  one  has  no  sooner 
fallen  than  he  raises  himself  again  ;  the 
other  remains  contented  in  his  sin  ;  the 
one  corrects  himself,  the  other  perseveres. 
Examine  here  your  conduct  and  senti- 
ments with  regard  to  trivial  faults,  and 
judge  whether  you  ought  to  be  classed 
with  the  just,  or  with  sinners. 

JUNE  21. 

ON  VAIN  EXCUSES  FOR  TRIVIAL  FAULTS. 

I.  They  are  not  as  excusable  as  we  imagine. 


I] 


^H:  ^^ 


ni 

1  the 

11 

into 

FOR    JUNE. 


283 


Because  we  cannot  excuse  them  by 
the  extreme  violence  of  the  inclinations 
that  induce  us  to  commit  them,  nor  by  any 
important  interests  which  we  gain  in 
committing  them,  i^r  by  the  greatness 
and  difficulty  of  the  sacrifice  which  it 
costs  us  to  avoid  them.  On  account  of 
their  trivial  nature,  they  are  independent 
of  all  these  motives. 

U.  Hence,  we  have  reason  to  fear  that 
those  who  are  guilty  of  them  have  a  secret 
inclination  to  commit  much  greater  sins. 

For,  their  fidelity  to  God's  law  is  so  li- 
mitted  and  restrained,  that  they  rather 
fear   to  transgress  it   fully   and  entire  .y, 
than  want  the  desire  to  violate  it.  A  per- 
son must  be  very  near  great  sins,   when 
he   approaches   their   limits  so  willingly 
and  so  often  ;  from  this  sort   of  dispute 
with    God,  would   it    not   seem    that   he 
regrets  what  he  has  given  him  ?     And  if 
he  trifles  with  the  law  which  he  observes, 
is  there  not  reason  to  fear  that  he  loves 
the  sin  which  he  dares  not  commit  ? 


\ 


JUNE  22. 

ON  THE  HABIT  OP  COMMITTING  TRIVIAL  FAULTS. 

I.    It  is  extremely  dangerous  to  salvation, 
because  we  do  notfcel^ts  danger. 

One   is  terrilied  at  the  habit  of  com- 
mitting  great  crimes,  but  is  easily  fami- 
liarized to  trivial  faults.     No  one    casts 
himself  down  a  known  precipice :  but  if 
it   be   unknown   or   concealed,  it   is    ap- 
proached  without  fear,  and  encountered 
without  reflection.     Such  is  the  habit  of 
trivial    faults.     The    chains   which    they 
form   become   stronger   in  proportion  as 
they  press  less  heavily  on  our  innocence, 
which   is  deceived  by  their  light  nature ; 
smaller  faults  do  not  at  all  alarm    con- 
science ;  no  scruple  is  made  of  commit- 
ting or  repeating  them,  and  those  infidel- 
ities enter  in  some  manner  into  the  plan 
and  order  of  our  conduct. 

II.  Because  this  habit  insensibly  leads  to 
much  greater  disorders. 

The   Scripture  says:     "He   that   con- 


con- 


FOR  JUNE. 


285 


ternns  small  faults,  shall  fall  by  little  and 
little  into  great  crimes,"  and  this  oracle 
IS  verified  by  daily  experience.     Solomon 
)s  now  a  sensualist,  and  then  becomes  an 
idolator.     Saul  begins  by  jealousy,   and 
ends  in  being  furious.     Absalom,   by  be- 
ing ambitious,  becomes  a  rebel.     Pilate, 
by  being  timid,  becomes  unjust.     Judas,' 
by  being  interested,  becomes  a  traitor  and 
a  perfidious  wretch.     Reprobation  com- 
mences   by    negligence,    and  it  ends  in 
crime  and  injustice. 

JUNE  23. 

ON  THE  SMALL  ACTS  OF  VIRTUE. 

I.    It  is  a  mistake  to  suppose  that  sanctity 
is  attained  only  by  heroic  actions. 

You  are  disposed,  it  is  true,  to  make 
the  greatest  sacrifices  for  God,  if  it  should 
be  necessary;  but  the  opportunities  of 
making  them  are  rare,  and  if  you  wait 
until  they  occur,— 1st,  You  are  not  sure 
of  meeting  them.  2nd,  If  they  should 
happen,  you  may  not  have  strength  enough 


I  ! 


286 


MEDITATIONS 


to  surmount  those;  great  trials.  Rest  sa- 
tisfied, therefore,  in  sanctifying:  yourself, 
by  those  acts  of  virtue  which  you  have  a 
daily  opportunity  of  performing  and  which 
are  within  your  reach.  Suffer  patiently 
those  refusals  which  displease  you,  those 
proposals  which  are  irksome?  to  you,  those 
importunities  which  are  disagreeable, 
die.  &c. 

II.  A  treasure  is  laid  up  in  heaven  by  the 
multiplication  of  small  acts  of  virtue. 

This  is  the  treasure  which  Jesus  Christ 
calls,  "  an  unfailing  treasure  in  heaven," 
a  treasure  which  never  fails,  because  it  is 
increased  every  day.  If  these  small  acts 
of  virtue  are  not  considerable  in  them- 
selves, they  become  so  by  their  multitude. 
All  these  practices  united  together,  form 
in  time  a  fund  of  spiritual  riches  in  our 
soul.  By  them  we  sanctify  all  the  days, 
and  consequently  all  the  years  of  our  life, 
and  the  sanctification  of  all  our  years  con- 
stitutes a  holy  life. 


FOR    JUNE. 


287 


JUNE  24. 

ON  THE  MERIT  OF  SMALL  ACTS   OP  VIRTUE. 

I.  Ifthei/  be  small  in  their  matter,  they 
may  become  great  by  their  principle. 

The  merit   of  our  actions  is  not  esti- 
mated  by  the  importance  or  trivial  nature 
of  their  object.     What  principally  serves 
to  enhance  their  value  is,  the  interior  dis- 
position of  him   who  performs  them,  the 
end   which   he   proposes   to  himself,  the 
greatness  and  purity  of  the  motive  which 
mduces   him  to  act.     He   does  little  for 
God,  but  he  would  wish  to  do  more.     He 
takes  advantage  of  the  smallest  occasions 
to  glorify  and  praise  him,  but  he  would 
desire  to  have  much  greater  opportunities 
ol  doing  so. 

II.  We  may  still  farther  judge  of  their 
merit  by  the  great  reward  which  is  promised 
them. 

The  Lord  does  not  say  to  the  faithful 
servant  that  his  life  has  been  remarkable 
for  brilliant  actions,   but  he  tells  him— 


288 


MEDITATIONS 


"  Because  you  have  been  faithful  in  small 
things,  come  and  receive  the  rev^ard 
which  is  due  to  you."  The  vv^orld  con- 
siders as  puerile  and  superstitious  those 
small  acts  of  virtue  which  you  practise 
with  so  much  exactness  and  lidelity  ;  I 
judge  differently  oi  them :  "  you  shall 
enter  into  the  joy  of  your  Lord."  Could 
he  give  us  a  higher  idea  of  an  act  than 
to  tell  us  that  it  merits  such  a  recom- 
pense  ? 

JUNE  25. 

ON  VAIN  GLORY. 

I.  It  corrupts  all  virtues,  and  destroys 
the  merit  of  all  our  actions. 

1st,  When  it  is  the  principle  of  our  ac- 
tions ;  2d,  When  it  is  their  effect.  Now 
it  is  their  principle  when  we  act  for  our 
own  particular  glory ;  it  is  their  efiect 
when  we  place  our  comfort  and  satisfac- 
tion in  the  glory  which  they  attract. 
"  They  have  received  their  reward  in  this 
life,"  said  the  Saviour,  when  speaking  of 


FOR    JUNE. 


289 


those  who  are  idolaters  of  vain  glory. 
Ihey,  therefore,  ha.e  no  reward  to  expect 
in  the  other. 

II.  Hidden  virtues  and  works  of  ordi- 
nary piety  are  less  exposed  to  min  glory 
than  renowned  acts  of  virtue. 

The   former  excite  no  applause  ;  they 
generally  escape  the  observation  of  men 
and  never  gain  their  esteem.     They  either 
do  not  perceive  them,  or  if  they  do  behold 
them,  they  are  not  acquainted  with  their 
merit:  these  are  the  fruits  of  justice  and 
sanctity,  which  grow,  if  we  may  use  the 
expression,   at   the   foot,  and   under  the 
shade  of  the  cross.     We  should  be   on 
I  our  guard  against  vain  glory  in  the  per- 
i  formance  of  renowned  virtues  and  actions  • 
one   observes   them   because  one   is  ob- 
served, but  how  beautiful  is  it  not,  to  re 
gulate  ourselves  on  those   obscure  occa- 
sions  where  we  have    no   beholder   but 
ourselves,  no  witness  nor  judge  but  God 
and  our  conscience  ! 


25 


290 


MEDITATIONS 


i    \ 


JUNE  26. 

ON     THE     USE    WHICH    A    CHRISTIAN    OUGHT     TO 
MAKE    OF    HIS    TALENTS. 

I.  He  ought  to  endeavour  to  know  them. 

Some  have  great  and  others  but  mid- 
dling talents.  Men  differ  from  each  other 
in  the  quality  as  much  as  in  the  quantity 
of;  their  talents.  Of  the  servants  in  the 
gospel  the  first  had  five,  the  second  tvi^o, 
and  the  third  had  only  one.  Every 
Christian  is  obliged  to  profit  by  his  talents 
in  order  to  establish  the  kingdom  of  God 
in  his  soul,  and  if  possible  in  the  souls  of 
others.  Do  not  imagine  that  you  are  dis- 
pensed from  this  obligation  by  saying  that 
your  talents  do  not  exceed  mediocrity ; 
there  is  no  mediocrity  as  far  as  God  and 
your  salvation  are  concerned.  Have  you 
not  a  mind  capable  of  knowing  God  and 
knowing  >our  duties?  Have  you  not  a 
heart  capable  of  loving  him?  Was  it 
not  to  merit  heaven,  and  accomplish  his 
will,  that  the  Creator  placed  you  upon  the 
earth  ? 


GHT     TO 


FOR    JUNE. 


291 


JI.   Two  abuses  of  talents  which  are  to  he 
avoided. 

Those  who  have  great  talents  endea- 
vour  to  display  them  for  their  own  glory, 
and  by  that  means  render  them  u-seless 
for  salvation.  Those,  on  the  contrary, 
whose  talents  are  weak  and  obscure,  will 
not,  through  a  mistaken  diffidence,  at- 
tempt to  apply  them.  Two  rules  are  to 
be  opposed  to  those  two  abuses:— 1st, 
Employ  great  talents  with  humility.  2d, 
Make  use  of  small  talents  with  confi- 
dence. 


JUNE  27. 

ON    THE    STATE    OF    TEPmiTY. 

I.  This  is  an  ordinary  state,  even  amongst 
those  who  make  a  profesnon  of  piety. 

A  person  of  this  class  is  exempt  from 
great  crimes  and  from  gross  vices ;  but  he 
has  no  order  for  heavenly  things,  no  relish 
for  prayer,  no  application  to  labour,  no 
fervour  or  piety  in  the  practice  of  his 
duties  ;  in  this  state  he  has,  if  we  may 
say  so,  neither  vice  nor  virtue.     He  avoids 


I 


! 


i« 


ii 


292 


MEDITATIONS 


evil  without  doing  good.  This  is  what  is 
called  a  state  of  tepidity,  and  negligence 
in  the  ways  of  salvation. 

11.  Danger  of  this  state. 

It  may  be  compared  to  a  slow  and  se- 
cret fever,  which  weakens  the  strength 
of  the  soul  by  little  and  little,  and  which 
consumes  from  day  to  day  its  life  and 
substance.  A  person  remains  tranquil  in 
this  state,  because  he  does  not  feel  him- 
self guilty  of  any  crime.  He  will  admit 
that  he  does  not  belong  to  the  number  of 
fervent  Christians ;  but  he  does  not  ima- 
gine he  should  be  degraded  to  the  rank  of 
sinners.  We  see,  nevertheless,  that  the 
Lord  equally  rejects  the  tepid,  and  the 
unfaithful  soul ;  we  see  that  he  pro- 
nounces the  same  maledictions  against 
him  who  entirely  neglects  the  work  of 
God,  and  him  who  performs  it  negligently : 
"  Cursed  is  he  who  doth  the  work  of  God 
negligently." 


:  « 


FOR    JUNE. 


293 


JUNE  28. 

ON  THE  ABUSE    OP    RICHES. 

I.   We  abuse  them  when  we  do  not  defray 
our  necessary  e.vpenses. 

Virtue   consists  in  avoiding  everv  ex 
cess  ;  it  is  found  only  in  that    just  and 
golden  mean  which   is  separated  at  an 
equal  distance  from  two  extremes.     In 
medio  virtus.     There  may  be,   therefore, 
an  excess  in  economy  as  well  a,s  in  profu- 
sion, and  every  excess   is  vicious.     You 
take  such  care  of  your  riches  as  even  to 
refuse  what  is  necessary;  you  are  given 
to  avarice.     Is  there  any  vice  more  con- 
trary  to   reason   and   religion?     1st    To 
reason;    for  to  what   purpose  have'  we 
riches  if  we  make  no  use  of  them  ?     2d, 
To  religion  ;  which  prescribes  us  an  en- ' 
tire  and  absolute  detachment  from  earthly 
goods.  -^ 

II.   We  abuse  them   when  we  indulge  in 
superfluous  expenses. 

This  is  another  excess  much  more  com- 

25*  ~~"  ~ ■ 


294 


MEDITATIONS 


mon,  as  well  as  more  pernicious,  than  the 
former ;  namely,  to  squander  riches  in 
dissipation.  Worldlings  believe  that  they 
are  the  real  owners  of  their  property, 
whereas  they  are  only  stewards  and  ad- 
ministrators.— They  imagine  that  all  ex- 
penditure, no  matter  how  lavish,  is  lawful 
iin  their  part,  because  they  are  able  to 
bear  it ;  they  even  fancy  that  they  may 
derange  the  state  of  their  affairs  without 
charging  their  conscience ;  but  they  are 
in  error,  for  religion  equally  condemns 
all  excessive  expenditure  as  well  as  all 
excessive  economy. 

JUNE  29. 

ON     THE     DISTINCTION     OF     NECESSARY     AND 
SUPERFLUOUS. 

I.  A  Christian  should  consider  this  dis- 
tinction as  one  of  the  most  important  ob- 
jects of  his  attention  and  his  scruples. 

1st,  He  is  only  the  trustee  and  steward 
of  the  goods  which  he  possesses  ;  he  will, 
therefore,  be  accountable  at  the  judgment 


FOR   JUNE. 


295 


JtofGod  for  the  use  he  will  have  made 
of  them.     2d,  At  this  judgment  God  wU 

ta  make    the    distinction    betwe^ 

He^.ll  say  that  the  one  belonged  to  the 
nch,  and  that  the  other  was  enLel;  the 
property  of  the  poor.     It  is.  then,    f   he 

utmost,mport,nce  to  the  salvation  of  the 
nch  man  to  know  the  exact  distinction 

between  one  and  the  other  .because  if  he 

employ  for  his  own  use  that  superfluiy 
which  does  not  belong  to  him.  he  will  be 

condemned  as  an  unfaithful  steward  be- 

fore  the  tribunal  of  God. 

II.  This  distinciion  is  founded-Ut,  on 
the  essential  and  indispensable  requisites 
of  our  condmon.  U,  On  the  exteni  of  our 
means.  -^ 

Every  time  that  our  expenses  exceed 
-ther  of  those  limits,  or  both  together  ' 
IS  a  superfluous  expense,  and  consequenlly 
al    the  property  which  is  thus  laid  out! 
belongs  to  the  poor.     The  mere  qualitv 
of  bemg  nch  is  not,  therefore,  a  ground 


296 


MEDITATIONS 


!  I  m 


for  heavy  expenditure  ;  it  only  supposes 
a  more  considerable  superfluity,  and  con- 
sequently a  strict  obligation  of  rijlieving 
a  greater  number  of  poor,  or  of  procuring 
them  greater  comtbrt  and  relief. 

JUNE  30. 

ON       LUXURV. 

I.  Some  are  addicted  to  a  general  luxury 
which  extends  to  every  thing. 

They  wish  to  make  a  display  in  every 
thing ;  they  follow  no  other  rule  in  their 
expenses  but  their  own  will,  which  em- 
braces with  equal  ardour  every  thing  that 
the  world  patronizes,  every  thing  that 
vanity  inspires,  and  every  thing  which 
their  caprice  is  able  to  suggest.  In  vain 
does  religion  tell  them :  "  Limit  yourself 
to  what  is  simply  necessary  in  relation  to 
your  state ; "  they  are  deaf  to  its  voice, 
and  they  listen  only  to  those  avaricious 
and  interested'  flatterers  who  applaud 
all  their  expenses,  because  they  profit  by 
them. 


supposes 
md  con- 
ri;lieving 
rocuring 


il  luxury 

ill  every 
)  in  their 
lich  em- 
ling  that 
ing   that 
?    which 
In  vain 
yourself 
elation  to 
ts  voice, 
iraricious 
applaud 
profit  by 


II.    Others  are   addicted  to  a  whimsical 
luxury. 

They  carry  certain  whimsical  and  ca- 
pnc.ous  expenses  to  an  excess,  and  for 
these  they  spare  nothing,   whilst   in  all 
others  they  are  moderate,    limited,    and 
sometimes   even   covetous  and  parsimo- 
mous.     Thus,  the  rich  glutton  was  „ri„. 
cipally  given  to   the  luxury  of  the  table 
and  of  dress.     He  was  clothed  in  purple 
and  fine  linen,  and  sat  everv  day  at  a 
sumptuous  table.     Nevei'thele'ss,  he  was 
buned  in  hell,  not  for  having  been  rich 
says  St.  Chrysostom,  but  for  having  made 
a  bad  use  of  his  riches. 

«ND    OF  VOL.    I. 


I 


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